Namo tassa bhagavato arahato sammāsambuddhassa

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

Aṅguttaranikāyo

The Numerical Discourses

Sattakanipātapāḷi

The Book of the Sevens

Paṭhamapaṇṇāsakaṃ

The First Fifty

1. Dhanavaggo

1. The Chapter on Wealth

1. Paṭhamapiyasuttaṃ

1. The First Discourse on Being Beloved

1. Evaṃ [Pg.395] 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 –

1. 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:

‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Bhikkhus, a bhikkhu endowed with seven qualities is not dear and is disagreeable to his companions in the holy life, and is neither respected nor esteemed. What seven? Here, bhikkhus, a bhikkhu is desirous of gains, desirous of honor, desirous of not being slighted, is shameless, lacks moral dread, has evil desires, and holds wrong view. Bhikkhus, a bhikkhu endowed with these seven qualities is not dear and is disagreeable to his companions in the holy life, and is neither respected nor esteemed.”

‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti, manāpo ca garu ca bhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirimā ca hoti, ottappī ca, appiccho [Pg.396] ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Paṭhamaṃ.

“Bhikkhus, a bhikkhu endowed with seven qualities is dear and is agreeable to his companions in the holy life, and is respected and esteemed. What seven? Here, bhikkhus, a bhikkhu is not desirous of gains, not desirous of honor, not desirous of not being slighted, has a sense of shame, has moral dread, has few desires, and has right view. Bhikkhus, a bhikkhu endowed with these seven qualities is dear and is agreeable to his companions in the holy life, and is respected and esteemed.” The first.

2. Dutiyapiyasuttaṃ

2. The Second Discourse on Being Beloved

2. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, issukī ca, maccharī ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

2. “Bhikkhus, a bhikkhu endowed with seven qualities is not dear and is disagreeable to his companions in the holy life, and is neither respected nor esteemed. What seven? Here, bhikkhus, a bhikkhu is desirous of gains, desirous of honor, desirous of not being slighted, is shameless, lacks moral dread, is envious, and is miserly. Bhikkhus, a bhikkhu endowed with these seven qualities is not dear and is disagreeable to his companions in the holy life, and is neither respected nor esteemed.”

‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu+? Sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirimā ca hoti, ottappī ca, anissukī ca, amaccharī ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Dutiyaṃ.

“Bhikkhus, a bhikkhu endowed with seven qualities is dear and is agreeable to his companions in the holy life, and is respected and esteemed. What seven? Here, bhikkhus, a bhikkhu is not desirous of gains, not desirous of honor, not desirous of not being slighted, has a sense of shame, has moral dread, is not envious, and is not miserly. Bhikkhus, a bhikkhu endowed with these seven qualities is dear and is agreeable to his companions in the holy life, and is respected and esteemed.” The second.

3. Saṃkhittabalasuttaṃ

3. The Brief Discourse on the Powers

3. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… sattimāni, bhikkhave, balāni. Katamāni satta? Saddhābalaṃ, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. Imāni kho, bhikkhave, satta balānīti.

3. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park… “Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom. These, bhikkhus, are the seven powers.”

‘‘Saddhābalaṃ vīriyañca, hirī ottappiyaṃ balaṃ;

Satibalaṃ samādhi ca, paññā ve sattamaṃ balaṃ;

Etehi balavā bhikkhu, sukhaṃ jīvati paṇḍito;

“The power of faith and energy, the power of moral shame and moral dread; the power of mindfulness and concentration, and wisdom as the seventh power. A bhikkhu strong with these powers, a wise one, lives happily.

‘‘Yoniso [Pg.397] vicine dhammaṃ, paññāyatthaṃ vipassati;

Pajjotasseva nibbānaṃ, vimokkho hoti cetaso’’ti. tatiyaṃ;

“Wisely one investigates the Dhamma, and with wisdom sees its meaning. Like the extinguishing of a lamp is the liberation of the mind.” The third.

4. Vitthatabalasuttaṃ

4. The Detailed Discourse on the Powers

4. ‘‘Sattimāni, bhikkhave, balāni. Katamāni satta? Saddhābala, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

4. “Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom.”

‘‘Katamañca, bhikkhave, saddhābalaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhābalaṃ.

“And what, bhikkhus, is the power of faith? Here, bhikkhus, a noble disciple has faith; he places faith in the Tathāgata’s enlightenment: ‘Thus is the Blessed One an Arahant, a Perfectly Enlightened One… a Teacher of gods and humans, an Enlightened One, a Blessed One.’ This, bhikkhus, is called the power of faith.”

‘‘Katamañca, bhikkhave, vīriyabalaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

“And what, bhikkhus, is the power of energy? Here, bhikkhus, a noble disciple dwells with energy aroused for the abandoning of unwholesome states and for the acquisition of wholesome states; he is steadfast, firm in exertion, not casting off the burden in regard to wholesome states. This, bhikkhus, is called the power of energy.”

‘‘Katamañca, bhikkhave, hirībalaṃ? Idha, bhikkhave, ariyasāvako hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave, hirībalaṃ.

“And what, bhikkhus, is the power of moral shame? Here, bhikkhus, a noble disciple has moral shame; he is ashamed of bodily misconduct, verbal misconduct, and mental misconduct; he is ashamed of the attainment of evil, unwholesome states. This, bhikkhus, is called the power of moral shame.”

‘‘Katamañca, bhikkhave, ottappabalaṃ? Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave, ottappabalaṃ.

“And what, bhikkhus, is the power of moral dread? Here, bhikkhus, a noble disciple has moral dread; he dreads bodily misconduct, verbal misconduct, and mental misconduct; he dreads the attainment of evil, unwholesome states. This, bhikkhus, is called the power of moral dread.”

‘‘Katamañca, bhikkhave, satibalaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Idaṃ, vuccati, bhikkhave, satibalaṃ.

“And what, bhikkhus, is the power of mindfulness? Here, bhikkhus, a noble disciple is mindful, endowed with supreme mindfulness and prudence, one who remembers and recollects what was done and said long ago. This, bhikkhus, is called the power of mindfulness.”

‘‘Katamañca, bhikkhave, samādhibalaṃ? Idha, bhikkhave, ariyasāvako vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, samādhibalaṃ.

“And what, bhikkhus, is the power of concentration? Here, bhikkhus, a noble disciple, quite secluded from sensual pleasures… enters and dwells in the fourth jhāna. This, bhikkhus, is called the power of concentration.”

‘‘Katamañca[Pg.398], bhikkhave, paññābalaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññābalaṃ. Imāni kho, bhikkhave, satta balānīti.

“And what, bhikkhus, is the power of wisdom? Here, bhikkhus, a noble disciple is wise, endowed with wisdom concerning arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering. This, bhikkhus, is called the power of wisdom. These, bhikkhus, are the seven powers.”

‘‘Saddhābalaṃ vīriyañca, hirī ottappiyaṃ balaṃ;

Satibalaṃ samādhi ca, paññā ve sattamaṃ balaṃ;

Etehi balavā bhikkhu, sukhaṃ jīvati paṇḍito.

“The power of faith and energy, the power of moral shame and moral dread; the power of mindfulness and concentration, and wisdom as the seventh power. A bhikkhu strong with these powers, a wise one, lives happily.”

‘‘Yoniso vicine dhammaṃ, paññāyatthaṃ vipassati;

Pajjotasseva nibbānaṃ, vimokkho hoti cetaso’’ti. catutthaṃ;

“Wisely one investigates the Dhamma, and with wisdom sees its meaning. Like the extinguishing of a lamp is the liberation of the mind.” The fourth.

5. Saṃkhittadhanasuttaṃ

5. The Discourse on Wealth in Brief

5. ‘‘Sattimāni, bhikkhave, dhanāni. Katamāni satta? Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. Imāni kho, bhikkhave, satta dhanānīti.

5. “Bhikkhus, there are these seven treasures. What seven? The treasure of faith, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, and the treasure of wisdom. These, Bhikkhus, are the seven treasures.”

‘‘Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

“The treasure of faith, the treasure of virtue, the treasure of moral shame and moral dread; the treasure of learning and generosity, and indeed wisdom is the seventh treasure.”

‘‘Yassa ete dhanā atthi, itthiyā purisassa vā;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“For whichever woman or man these treasures are found, they are called ‘not impoverished’; their life is not in vain.”

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

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

“Therefore, a wise person should be devoted to faith, virtue, confidence, and the vision of the Dhamma, remembering the teaching of the Buddhas.” Fifth.

6. Vitthatadhanasuttaṃ

6. The Discourse on Wealth in Detail

6. ‘‘Sattimāni, bhikkhave, dhanāni. Katamāni satta? Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

6. “Bhikkhus, there are these seven treasures. What seven? The treasure of faith, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, and the treasure of wisdom.”

‘‘Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

“And what, Bhikkhus, is the treasure of faith? Here, Bhikkhus, a noble disciple has faith; he has confidence in the Tathāgata’s enlightenment: ‘Thus is the Blessed One an Arahant, a Perfectly Enlightened One… a Buddha, a Blessed One.’ This, Bhikkhus, is called the treasure of faith.”

‘‘Katamañca[Pg.399], bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

“And what, Bhikkhus, is the treasure of virtue? Here, Bhikkhus, a noble disciple abstains from the destruction of life… abstains from intoxicating drinks and drugs which are the basis for heedlessness. This, Bhikkhus, is called the treasure of virtue.”

‘‘Katamañca, bhikkhave, hirīdhanaṃ? Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave, hirīdhanaṃ.

“And what, Bhikkhus, is the treasure of moral shame? Here, Bhikkhus, a noble disciple has moral shame; he is ashamed of misconduct by body, misconduct by speech, and misconduct by mind; he is ashamed of the attainment of evil, unwholesome states. This, Bhikkhus, is called the treasure of moral shame.”

‘‘Katamañca, bhikkhave, ottappadhanaṃ? Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave, ottappadhanaṃ.

“And what, Bhikkhus, is the treasure of moral dread? Here, Bhikkhus, a noble disciple has moral dread; he is fearful of misconduct by body, misconduct by speech, and misconduct by mind; he is fearful of the attainment of evil, unwholesome states. This, Bhikkhus, is called the treasure of moral dread.”

‘‘Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako 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. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

“And what, Bhikkhus, is the treasure of learning? Here, Bhikkhus, a noble disciple is learned, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the completely fulfilled and purified holy life—many such teachings have been heard by him, retained, recited, mentally examined, and well penetrated by view. This, Bhikkhus, is called the treasure of learning.”

‘‘Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

“And what, Bhikkhus, is the treasure of generosity? Here, Bhikkhus, a noble disciple dwells at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, amenable to requests, delighting in giving and sharing. This, Bhikkhus, is called the treasure of generosity.”

‘‘Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, sattadhanānīti.

“And what, Bhikkhus, is the treasure of wisdom? Here, Bhikkhus, a noble disciple is wise, endowed with wisdom… which leads rightly to the complete destruction of suffering. This, Bhikkhus, is called the treasure of wisdom. These, Bhikkhus, are the seven treasures.”

‘‘Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

“The treasure of faith, the treasure of virtue, the treasure of moral shame and moral dread, the treasure of learning and generosity, and indeed wisdom is the seventh treasure.”

‘‘Yassa ete dhanā atthi, itthiyā purisassa vā;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“For whichever woman or man these treasures are found, they are called ‘not impoverished’; their life is not in vain.”

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

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

“Therefore, a wise person should be devoted to faith, virtue, confidence, and the vision of the Dhamma, remembering the teaching of the Buddhas.” Sixth.

7. Uggasuttaṃ

7. The Discourse to Ugga

7. Atha [Pg.400] kho uggo rājamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo rājamahāmatto bhagavantaṃ etadavoca –

7. Then Ugga the royal minister approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Ugga the royal minister said this to the Blessed One:

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva aḍḍho cāyaṃ, bhante, migāro rohaṇeyyo yāva mahaddhano yāva mahābhogo’’ti. ‘‘Kīva aḍḍho panugga, migāro rohaṇeyyo, kīva mahaddhano, kīva mahābhogo’’ti? ‘‘Sataṃ, bhante, satasahassānaṃ hiraññassa, ko pana vādo rūpiyassā’’ti! ‘‘Atthi kho etaṃ, ugga, dhanaṃ netaṃ ‘natthī’ti vadāmīti. Tañca kho etaṃ, ugga, dhanaṃ sādhāraṇaṃ agginā udakena rājūhi corehi appiyehi dāyādehi. Satta kho imāni, ugga, dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehi. Katamāni satta? Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. Imāni kho, ugga, satta dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehīti.

“Wonderful, venerable sir, astonishing, venerable sir! How wealthy, venerable sir, is this Migāra, grandson of Rohaṇa, how greatly rich, how great in possessions!” “But how wealthy, Ugga, is Migāra, grandson of Rohaṇa, how greatly rich, how great in possessions?” “A hundred hundred-thousands of gold, venerable sir, what then to say of silver!” “That is indeed wealth, Ugga, I do not say it is not. But that wealth, Ugga, is common to fire, water, kings, thieves, and unloved heirs. There are, Ugga, these seven kinds of wealth that are not common to fire, water, kings, thieves, and unloved heirs. What seven? The wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of moral dread, the wealth of learning, the wealth of generosity, and the wealth of wisdom. These, Ugga, are the seven kinds of wealth that are not common to fire, water, kings, thieves, and unloved heirs.”

‘‘Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

The wealth of faith and the wealth of virtue, the wealth of moral shame and moral dread, the wealth of learning and generosity, and wisdom indeed is the seventh wealth.

‘‘Yassa ete dhanā atthi, itthiyā purisassa vā;

Sa ve mahaddhano loke, ajeyyo devamānuse.

For whichever woman or man these treasures exist, that one is indeed greatly wealthy in the world, unconquerable by gods and humans.

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

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

Therefore, the wise, remembering the teaching of the Buddhas, should be devoted to faith and virtue, confidence and the vision of the Dhamma. Seventh.

8. Saṃyojanasuttaṃ

8. The Discourse on Fetters

8. ‘‘Sattimāni, bhikkhave, saṃyojanāni. Katamāni satta? Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ. Imāni kho, bhikkhave, satta saṃyojanānī’’ti. Aṭṭhamaṃ.

8. Bhikkhus, there are these seven fetters. What seven? The fetter of attraction, the fetter of repulsion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of craving for existence, and the fetter of ignorance. These, bhikkhus, are the seven fetters. Eighth.

9. Pahānasuttaṃ

9. The Discourse on Abandoning

9. ‘‘Sattannaṃ[Pg.401], bhikkhave, saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ sattannaṃ? Anunayasaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighasaṃyojanassa…pe… diṭṭhisaṃyojanassa… vicikicchāsaṃyojanassa… mānasaṃyojanassa… bhavarāgasaṃyojanassa … avijjāsaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati. Imesaṃ kho, bhikkhave, sattannaṃ saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Yato ca kho, bhikkhave, bhikkhuno anunayasaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃ kataṃ āyatiṃ anuppādadhammaṃ. Paṭighasaṃyojanaṃ…pe… diṭṭhisaṃyojanaṃ… vicikicchāsaṃyojanaṃ… mānasaṃyojanaṃ… bhavarāgasaṃyojanaṃ… avijjāsaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃ kataṃ āyatiṃ anuppādadhammaṃ. Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti. Navamaṃ.

9. Bhikkhus, the holy life is lived for the abandoning and complete eradication of seven fetters. For which seven? The holy life is lived for the abandoning and complete eradication of the fetter of attraction, the fetter of repulsion... the fetter of views... the fetter of doubt... the fetter of conceit... the fetter of craving for existence... the fetter of ignorance. It is for the abandoning and complete eradication of these seven fetters, bhikkhus, that the holy life is lived. And when, bhikkhus, a bhikkhu has abandoned the fetter of attraction, cut it off at the root, made it like a palm stump, rendered it non-existent, so that it is not subject to future arising; and has abandoned the fetter of repulsion... the fetter of views... the fetter of doubt... the fetter of conceit... the fetter of craving for existence... the fetter of ignorance, cut it off at the root, made it like a palm stump, rendered it non-existent, so that it is not subject to future arising—this, bhikkhus, is called a bhikkhu who has cut off craving, turned away from the fetter, and by rightly penetrating conceit, has made an end of suffering. Ninth.

10. Macchariyasuttaṃ

10. The Discourse on Avarice

10. ‘‘Sattimāni, bhikkhave, saṃyojanāni. Katamāni satta? Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ. Imāni kho, bhikkhave, satta saṃyojanānī’’ti. Dasamaṃ.

10. Bhikkhus, there are these seven fetters. Which seven? The fetter of attraction, the fetter of repulsion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of envy, and the fetter of avarice. These, bhikkhus, are the seven fetters. Tenth.

Dhanavaggo paṭhamo.

The First Chapter on Wealth.

Tassuddānaṃ –

The summary:

Dve piyāni balaṃ dhanaṃ, saṃkhittañceva vitthataṃ;

Uggaṃ saṃyojanañceva, pahānaṃ macchariyena cāti.

Two on dear ones, strength, and wealth, concise and extensive; Ugga, fetters, abandoning, and with avarice.

2. Anusayavaggo

2. The Chapter on Underlying Tendencies

1. Paṭhamaanusayasuttaṃ

1. The First Discourse on Underlying Tendencies

11. ‘‘Sattime, bhikkhave, anusayā. Katame satta? Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo[Pg.402], avijjānusayo. Ime kho, bhikkhave, satta anusayā’’ti. Paṭhamaṃ.

11. Bhikkhus, there are these seven underlying tendencies. Which seven? The underlying tendency of sensual passion, the underlying tendency of aversion, the underlying tendency of views, the underlying tendency of doubt, the underlying tendency of conceit, the underlying tendency of passion for existence, and the underlying tendency of ignorance. These, bhikkhus, are the seven underlying tendencies. First.

2. Dutiyaanusayasuttaṃ

2. The Second Discourse on Underlying Tendencies

12. ‘‘Sattannaṃ, bhikkhave, anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ sattannaṃ? Kāmarāgānusayassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighānusayassa…pe… diṭṭhānusayassa… vicikicchānusayassa… mānānusayassa… bhavarāgānusayassa… avijjānusayassa pahānāya samucchedāya brahmacariyaṃ vussati. Imesaṃ kho, bhikkhave, sattannaṃ anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.

12. Bhikkhus, the holy life is lived for the abandoning and uprooting of seven underlying tendencies. For which seven? The holy life is lived for the abandoning and uprooting of the underlying tendency of sensual passion, for the underlying tendency of aversion… for the underlying tendency of views… for the underlying tendency of doubt… for the underlying tendency of conceit… for the underlying tendency of passion for existence… for the underlying tendency of ignorance. Bhikkhus, the holy life is lived for the abandoning and uprooting of these seven underlying tendencies.

‘‘Yato ca kho, bhikkhave, bhikkhuno kāmarāgānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Paṭighānusayo…pe… diṭṭhānusayo… vicikicchānusayo… mānānusayo… bhavarāgānusayo… avijjānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti. Dutiyaṃ.

And when, bhikkhus, for a bhikkhu the underlying tendency of sensual passion is abandoned, its root destroyed, made like a palm stump, brought to a state of non-existence, and is of a nature not to arise in the future; when the underlying tendency of aversion… of views… of doubt… of conceit… of passion for existence… when the underlying tendency of ignorance is abandoned, its root destroyed, made like a palm stump, brought to a state of non-existence, and is of a nature not to arise in the future—this, bhikkhus, is called a bhikkhu who has cut off craving, turned away from the fetters, and by the full penetration of conceit, has made an end of suffering. Second.

3. Kulasuttaṃ

3. The Discourse on Families

13. ‘‘Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ. Katamehi sattahi? Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ. Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.

13. Bhikkhus, a family endowed with seven qualities is not fit to be approached, or if approached, is not fit to be sat near. With which seven? They do not rise to greet pleasantly, they do not pay homage pleasantly, they do not offer a seat pleasantly, they conceal what is available, though having much they give little, though having fine things they give coarse things, and they give disrespectfully, not respectfully. Bhikkhus, a family endowed with these seven qualities is not fit to be approached, or if approached, is not fit to be sat near.

‘‘Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīdituṃ. Katamehi sattahi? Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ. Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditu’’nti. Tatiyaṃ.

Bhikkhus, a family endowed with seven qualities is fit to be approached, or if approached, is fit to be sat near. With which seven? They rise to greet pleasantly, they pay homage pleasantly, they offer a seat pleasantly, they do not conceal what is available, having much they give much, having fine things they give fine things, and they give respectfully, not disrespectfully. Bhikkhus, a family endowed with these seven qualities is fit to be approached, or if approached, is fit to be sat near. Third.

4. Puggalasuttaṃ

4. The Discourse on Individuals

14. ‘‘Sattime[Pg.403], bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.

14. “Bhikkhus, these seven individuals are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? The one liberated in both ways, the one liberated by wisdom, the body-witness, the one who has attained the view, the one liberated by faith, the Dhamma-follower, and the faith-follower. These, Bhikkhus, are the seven individuals who are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.” Fourth.

5. Udakūpamāsuttaṃ

5. The Discourse with the Simile of Water

15. ‘‘Sattime, bhikkhave, udakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Idha, bhikkhave, ekacco puggalo sakiṃ nimuggo nimuggova hoti; idha pana, bhikkhave, ekacco puggalo ummujjitvā nimujjati; idha pana, bhikkhave, ekacco puggalo ummujjitvā ṭhito hoti; idha pana, bhikkhave, ekacco puggalo ummujjitvā vipassati viloketi; idha pana, bhikkhave, ekacco puggalo ummujjitvā patarati; idha pana, bhikkhave, ekacco puggalo ummujjitvā patigādhappatto hoti; idha pana, bhikkhave, ekacco puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.

15. “Bhikkhus, these seven individuals comparable to water exist and are found in the world. What seven? Here, Bhikkhus, a certain individual, having sunk once, remains sunk. Here, Bhikkhus, a certain individual, having emerged, sinks. Here, Bhikkhus, a certain individual, having emerged, stands firm. Here, Bhikkhus, a certain individual, having emerged, observes and looks around. Here, Bhikkhus, a certain individual, having emerged, swims across. Here, Bhikkhus, a certain individual, having emerged, reaches a firm footing. Here, Bhikkhus, a certain individual, having emerged, has crossed over, has reached the other shore; he is a brahmin who stands on high ground.”

‘‘Kathañca, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti? Idha bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi. Evaṃ kho, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti.

“And how, Bhikkhus, does an individual, having sunk once, remain sunk? Here, Bhikkhus, a certain individual is endowed with entirely dark, unwholesome states. In this way, Bhikkhus, an individual, having sunk once, remains sunk.”

‘‘Kathañca, bhikkhave, puggalo ummujjitvā nimujjati? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti. Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī…pe… tassa taṃ ottappaṃ… tassa taṃ vīriyaṃ… tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva. Evaṃ kho, bhikkhave, puggalo ummujjitvā nimujjati.

“And how, Bhikkhus, does an individual, having emerged, sink? Here, Bhikkhus, a certain individual emerges, thinking: ‘Good is faith in wholesome states, good is moral shame… good is moral dread… good is energy… good is wisdom in wholesome states.’ That faith of his neither stands nor grows, but only declines. That moral shame of his… that moral dread of his… that energy of his… that wisdom of his neither stands nor grows, but only declines. In this way, Bhikkhus, an individual, having emerged, sinks.”

‘‘Kathañca[Pg.404], bhikkhave, puggalo ummujjitvā ṭhito hoti? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti. Tassa sā hirī…pe… tassa taṃ ottappaṃ… tassa taṃ vīriyaṃ… tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti. Evaṃ kho, bhikkhave, puggalo ummujjitvā ṭhito hoti.

“And how, Bhikkhus, does an individual, having emerged, stand firm? Here, Bhikkhus, a certain individual emerges, thinking: ‘Good is faith in wholesome states, good is moral shame… good is moral dread… good is energy… good is wisdom in wholesome states.’ That faith of his neither declines nor grows, but stands firm. That moral shame of his… that moral dread of his… that energy of his… that wisdom of his neither declines nor grows, but stands firm. In this way, Bhikkhus, an individual, having emerged, stands firm.”

‘‘Kathañca, bhikkhave, puggalo ummujjitvā vipassati viloketi? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Evaṃ kho, bhikkhave, puggalo ummujjitvā vipassati viloketi.

“And how, Bhikkhus, does an individual, having emerged, observe and look around? Here, Bhikkhus, a certain individual emerges, thinking: ‘Good is faith in wholesome states, good is moral shame… good is moral dread… good is energy… good is wisdom in wholesome states.’ Through the destruction of the three fetters, he is a stream-enterer, not subject to fall, fixed, and bound for enlightenment. In this way, Bhikkhus, an individual, having emerged, observes and looks around.”

‘‘Kathañca, bhikkhave, puggalo ummujjitvā patarati? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Evaṃ kho, bhikkhave, puggalo ummujjitvā patarati.

“And how, Bhikkhus, does an individual, having emerged, swim across? Here, Bhikkhus, a certain individual emerges, thinking: ‘Good is faith in wholesome states, good is moral shame… good is moral dread… good is energy… good is wisdom in wholesome states.’ Through the destruction of the three fetters and the attenuation of greed, hatred, and delusion, he is a once-returner who, having come to this world only once, makes an end of suffering. In this way, Bhikkhus, an individual, having emerged, swims across.”

‘‘Kathañca, bhikkhave, puggalo ummujjitvā patigādhappatto hoti? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, puggalo ummujjitvā patigādhappatto hoti.

“And how, Bhikkhus, does an individual, having emerged, reach a firm footing? Here, Bhikkhus, a certain individual emerges, thinking: ‘Good is faith in wholesome states, good is moral shame… good is moral dread… good is energy… good is wisdom in wholesome states.’ Through the destruction of the five lower fetters, he is of spontaneous birth, destined to attain Parinibbāna there, not of a nature to return from that world. In this way, Bhikkhus, an individual, having emerged, reaches a firm footing.”

‘‘Kathañca, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo. Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā [Pg.405] kusalesu dhammesūti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.

“And how, Bhikkhus, is an individual, having emerged, one who has crossed over, reached the other shore, a brahmin who stands on high ground? Here, Bhikkhus, a certain individual emerges, thinking: ‘Good is faith in wholesome states, good is moral shame… good is moral dread… good is energy… good is wisdom in wholesome states.’ Through the destruction of the taints, he dwells having realized and attained for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom. In this way, Bhikkhus, an individual, having emerged, has crossed over, has reached the other shore; he is a brahmin who stands on high ground.”

‘‘Ime kho, bhikkhave, satta udakūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Pañcamaṃ.

“Indeed, Bhikkhus, these seven individuals comparable to water exist and are found in the world.” Fifth.

6. Aniccānupassīsuttaṃ

6. The Discourse on Contemplating Impermanence

16. ‘‘Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

16. “Monks, these seven individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Which seven? Here, monks, a certain individual dwells contemplating impermanence in all conditioned phenomena, perceiving impermanence, experiencing impermanence, constantly, continually, unmixedly, being resolved with the mind, penetrating with wisdom. Through the destruction of the taints… he enters and dwells, having realized it for himself. This, monks, is the first individual who is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Furthermore, monks, here a certain individual dwells contemplating impermanence in all conditioned phenomena, perceiving impermanence, experiencing impermanence, constantly, continually, unmixedly, being resolved with the mind, penetrating with wisdom. For him, the destruction of the taints and the ending of life occur simultaneously. This, monks, is the second individual who is worthy of gifts… an unsurpassed field of merit for the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti…pe… upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā’’ti. Chaṭṭhaṃ.

“Furthermore, monks, here a certain individual dwells contemplating impermanence in all conditioned phenomena, perceiving impermanence, experiencing impermanence, constantly, continually, unmixedly, being resolved with the mind, penetrating with wisdom. Through the complete destruction of the five lower fetters, he is one who attains parinibbāna in the interval… he is one who attains parinibbāna after passing the midpoint of the lifespan… he is one who attains parinibbāna without exertion… he is one who attains parinibbāna with exertion… he is one who goes upstream, heading for the Akaniṭṭha realm. This, monks, is the seventh individual who is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. These, indeed, monks, are the seven individuals who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.” Sixth Sutta.

7. Dukkhānupassīsuttaṃ

7. The Discourse on Contemplating Suffering

17. Sattime[Pg.406], bhikkhave, puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati…pe…. Sattamaṃ.

17. “Monks, these seven individuals are worthy of gifts… an unsurpassed field of merit for the world. Which seven? Here, monks, a certain individual dwells contemplating suffering in all conditioned phenomena….” Seventh Sutta.

8. Anattānupassīsuttaṃ

8. The Discourse on Contemplating Not-Self

18. Sabbesu dhammesu anattānupassī viharati…pe…. Aṭṭhamaṃ.

18. “He dwells contemplating not-self in all phenomena….” Eighth Sutta.

9. Nibbānasuttaṃ

9. The Discourse on Nibbāna

19. ‘‘Nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Ayaṃ bhikkhave, paṭhamo puggalo āhuneyyo…pe… puññakkhettaṃ lokassa.

19. “He dwells contemplating Nibbāna as happiness, perceiving it as happiness, experiencing it as happiness, constantly, continually, unmixedly, being resolved with his mind, penetrating it with wisdom. Through the destruction of the taints… he dwells, having realized it for himself and attained it. This, monks, is the first individual worthy of gifts… an unsurpassed field of merit for the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Furthermore, monks, here a certain individual dwells contemplating Nibbāna as happiness, perceiving it as happiness, experiencing it as happiness, constantly, continually, unmixedly, being resolved with his mind, penetrating it with wisdom. For him, the destruction of the taints and the ending of life occur simultaneously. This, monks, is the second individual worthy of gifts… an unsurpassed field of merit for the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti…pe… upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa. Ime kho, bhikkhave, satta puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Navamaṃ.

“Furthermore, monks, here a certain individual dwells contemplating Nibbāna as happiness, perceiving it as happiness, experiencing it as happiness, constantly, continually, unmixedly, being resolved with his mind, penetrating it with wisdom. Through the complete destruction of the five lower fetters, he is one who attains parinibbāna in the interval… he is one who attains parinibbāna after passing the midpoint of the lifespan… he is one who attains parinibbāna without exertion… he is one who attains parinibbāna with exertion… he is one who goes upstream, heading for the Akaniṭṭha realm. This, monks, is the seventh individual worthy of gifts… an unsurpassed field of merit for the world. These, indeed, monks, are the seven individuals worthy of gifts… an unsurpassed field of merit for the world.” Ninth Sutta.

10. Niddasavatthusuttaṃ

10. The Discourse on the Niddasa Bases

20. ‘‘Sattimāni[Pg.407], bhikkhave, niddasavatthūni. Katamāni satta? Idha, bhikkhave, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo. Imāni kho, bhikkhave, satta niddasavatthūnī’’ti. Dasamaṃ.

20. “Monks, there are these seven Niddasa bases. Which seven? Here, monks, a monk has intense desire for undertaking the training and has undiminished affection for undertaking the training in the future; he has intense desire for the investigation of phenomena and has undiminished affection for the investigation of phenomena in the future; he has intense desire for the destruction of craving and has undiminished affection for the destruction of craving in the future; he has intense desire for seclusion and has undiminished affection for seclusion in the future; he has intense desire for the exertion of energy and has undiminished affection for the exertion of energy in the future; he has intense desire for mindfulness and prudence and has undiminished affection for mindfulness and prudence in the future; he has intense desire for the penetration of view and has undiminished affection for the penetration of view in the future. These, indeed, monks, are the seven Niddasa bases.” Tenth Sutta.

Anusayavaggo dutiyo.

The Chapter on Latent Tendencies, the Second.

Tassuddānaṃ –

The summary:

Duve anusayā kulaṃ, puggalaṃ udakūpamaṃ;

Aniccaṃ dukkhaṃ anattā ca, nibbānaṃ niddasavatthu cāti.

Two on Latent Tendencies, Family, Person, Simile of Water; Impermanence, Suffering, and Not-Self, Nibbāna, and the Niddasa Bases.

3. Vajjisattakavaggo

3. The Chapter on the Vajjis

1. Sārandadasuttaṃ

1. The Discourse at Sārandada

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati sārandade cetiye. Atha kho sambahulā licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā etadavoca – ‘‘satta vo, licchavī, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te licchavī bhagavato paccassosuṃ. Bhagavā etadavoca –

21. Thus have I heard. At one time the Blessed One was dwelling in Vesālī at the Sārandada Shrine. Then many Licchavis approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. To those Licchavis sitting to one side, the Blessed One said this: “Licchavis, I will teach you seven principles of non-decline. Listen to it, attend closely; I will speak.” “Yes, Venerable Sir,” those Licchavis replied to the Blessed One. The Blessed One said this:

‘‘Katame [Pg.408] ca, licchavī, satta aparihāniyā dhammā? Yāvakīvañca, licchavī, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“And what, Licchavis, are the seven principles of non-decline? As long, Licchavis, as the Vajjis hold frequent and abundant assemblies, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“As long as, Licchavis, the Vajjis assemble in harmony, disperse in harmony, and carry out Vajjian duties in harmony, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“As long as, Licchavis, the Vajjis do not enact what has not been enacted, do not abolish what has been enacted, and proceed having undertaken the ancient Vajjian principles as they were enacted, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“As long as, Licchavis, the Vajjis respect, honor, esteem, and venerate the Vajjian elders, and consider that their words should be heeded, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“As long as, Licchavis, the Vajjis do not abduct and forcibly make the women and maidens of the clans live with them, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“As long as, Licchavis, the Vajjis respect, honor, esteem, and venerate the Vajjian shrines, both within and without the city, and do not allow the righteous offerings formerly given and made to them to diminish, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati – ‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyu’nti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“As long as, Licchavis, the Vajjis maintain well-arranged, righteous protection, shelter, and security for the Arahants, thinking: ‘How might Arahants who have not yet come, come to our realm, and how might Arahants who have come dwell comfortably in our realm?’, the growth of the Vajjis is to be expected, not their decline.

‘‘Yāvakīvañca, licchavī, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti ; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihānī’’ti. Paṭhamaṃ.

“As long as, Licchavis, these seven principles of non-decline endure among the Vajjis, and the Vajjis are seen to be observing these seven principles of non-decline, the growth of the Vajjis is to be expected, not their decline.” The First.

2. Vassakārasuttaṃ

2. The Vassakāra Sutta

22. Evaṃ [Pg.409] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha – ‘‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’’ti.

22. Thus have I heard. At one time the Blessed One was dwelling at Rājagaha on the mountain Gijjhakūṭa. Now at that time, Ajātasattu, king of Magadha, the son of the Vedehī queen, was desirous of attacking the Vajjis. He spoke thus: 'I will cut off these Vajjis, so mighty and powerful; I will destroy the Vajjis; I will bring the Vajjis to ruin and destruction.'

Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi – ‘‘ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī’’ti.

Then Ajātasattu, king of Magadha, the son of the Vedehī queen, addressed the brahmin Vassakāra, the chief minister of Magadha: 'Come, brahmin, approach the Blessed One. Having approached, with my words, pay homage with your head to the feet of the Blessed One, and inquire about his freedom from illness, freedom from affliction, agility, strength, and comfortable abiding, saying: “Venerable sir, Ajātasattu, king of Magadha, the son of the Vedehī queen, pays homage with his head to the feet of the Blessed One and inquires about his freedom from illness, freedom from affliction, agility, strength, and comfortable abiding.” And speak thus: “Venerable sir, Ajātasattu, king of Magadha, the son of the Vedehī queen, is desirous of attacking the Vajjis. He speaks thus: ‘I will cut off these Vajjis, so mighty and powerful; I will destroy the Vajjis; I will bring the Vajjis to ruin and destruction.’” However the Blessed One answers you, having learned it well, you should report it to me. For the Tathāgatas do not speak what is untrue.'

‘‘Evaṃ, bho’’ti kho vassakāro brāhmaṇo māgadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo māgadhamahāmatto bhagavantaṃ etadavoca – ‘‘rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’’’ti.

'Even so, sire,' replied the brahmin Vassakāra, the chief minister of Magadha, in assent to Ajātasattu, king of Magadha, the son of the Vedehī queen. He then approached the Blessed One and exchanged greetings with him. Having concluded the courteous and memorable talk, he sat down to one side. Seated thus, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One: 'Master Gotama, Ajātasattu, king of Magadha, the son of the Vedehī queen, pays homage with his head to your feet and inquires about your freedom from illness, freedom from affliction, agility, strength, and comfortable abiding. Also, Master Gotama, Ajātasattu, king of Magadha, the son of the Vedehī queen, is desirous of attacking the Vajjis. He speaks thus: “I will cut off these Vajjis, so mighty and powerful; I will destroy the Vajjis; I will bring the Vajjis to ruin and destruction.”'

Tena [Pg.410] kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kinti te, ānanda, sutaṃ – ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’’’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’’’ti. ‘‘Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

Now at that time, the Venerable Ānanda was standing behind the Blessed One, fanning him. Then the Blessed One addressed the Venerable Ānanda: 'Ānanda, what have you heard? That the Vajjis hold frequent and numerous assemblies?' 'I have heard this, venerable sir, that the Vajjis hold frequent and numerous assemblies.' 'Ānanda, for as long as the Vajjis shall hold frequent and numerous assemblies, only growth is to be expected for them, not decline.'

‘‘Kinti te, ānanda, sutaṃ – ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’’’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’’’ti. ‘‘Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

Ānanda, what have you heard? That the Vajjis assemble in unity, rise up in unity, and carry out their Vajjian duties in unity?' 'I have heard this, venerable sir: the Vajjis assemble in unity, rise up in unity, and carry out their Vajjian duties in unity.' 'Ānanda, for as long as the Vajjis shall assemble in unity, rise up in unity, and carry out their Vajjian duties in unity, only growth is to be expected for the Vajjis, not decline.'

‘‘Kinti te, ānanda, sutaṃ – ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’’’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’’’ti. ‘‘Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

Ānanda, what have you heard? That the Vajjis do not legislate what has not been legislated, they do not abolish what has been legislated, and they conduct themselves having undertaken the ancient Vajjian principles as they were legislated?' 'I have heard this, venerable sir: the Vajjis do not legislate what has not been legislated, they do not abolish what has been legislated, and they conduct themselves having undertaken the ancient Vajjian principles as they were legislated.' 'Ānanda, for as long as the Vajjis shall not legislate what has not been legislated, shall not abolish what has been legislated, and shall conduct themselves having undertaken the ancient Vajjian principles as they were legislated, only growth is to be expected for the Vajjis, not decline.'

‘‘Kinti te, ānanda, sutaṃ – ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’’’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’’’ti. ‘‘Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

Ānanda, what have you heard? That the Vajjis honor, respect, esteem, and revere those Vajjis who are their elders, and they consider that their words should be heeded?' 'I have heard this, venerable sir: the Vajjis honor, respect, esteem, and revere those Vajjis who are their elders, and they consider that their words should be heeded.' 'Ānanda, for as long as the Vajjis shall honor, respect, esteem, and revere those Vajjis who are their elders, and shall consider that their words should be heeded, only growth is to be expected for the Vajjis, not decline.'

‘‘Kinti te, ānanda, sutaṃ – ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’’’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’’’ti. ‘‘Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo [Pg.411] kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

Ānanda, what have you heard? That the Vajjis do not abduct and forcibly detain the women and maidens of good family?' 'I have heard this, venerable sir: the Vajjis do not abduct and forcibly detain the women and maidens of good family.' 'Ānanda, for as long as the Vajjis shall not abduct and forcibly detain the women and maidens of good family, only growth is to be expected for the Vajjis, not decline.'

‘‘Kinti te, ānanda, sutaṃ – ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’’’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’’’ti. ‘‘Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

What have you heard, Ānanda? Do the Vajjis honor, respect, revere, and venerate the Vajjian shrines, both within and without, and not neglect the righteous offerings previously given and made for them?” “I have heard this, venerable sir. The Vajjis honor, respect, revere, and venerate the Vajjian shrines, both within and without, and do not neglect the righteous offerings previously given and made for them.” “For as long, Ānanda, as the Vajjis shall honor, respect, revere, and venerate the Vajjian shrines, both within and without, and not neglect the righteous offerings previously given and made for them, only growth is to be expected for the Vajjis, not decline.”

‘‘Kinti te, ānanda, sutaṃ – ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā – kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyu’’’nti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati – kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyu’’’nti. ‘‘Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati – ‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyu’nti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī’’ti.

What have you heard, Ānanda? Is righteous protection, shelter, and security well-arranged for the Arahants among the Vajjis, such that they think: ‘How might Arahants who have not yet come, come to the kingdom? And how might Arahants who have come dwell comfortably in the kingdom?’?” “I have heard this, venerable sir. Righteous protection, shelter, and security is well-arranged for the Arahants among the Vajjis, such that they think: ‘How might Arahants who have not yet come, come to the kingdom? And how might Arahants who have come dwell comfortably in the kingdom?’.” “For as long, Ānanda, as righteous protection, shelter, and security for the Arahants shall be well-arranged among the Vajjis, such that they think: ‘How might Arahants who have not yet come, come to the kingdom? And how might Arahants who have come dwell comfortably in the kingdom?’, only growth is to be expected for the Vajjis, not decline.”

Atha kho bhagavā vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi – ‘‘ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye. Tatrāhaṃ, brāhmaṇa, vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti; vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī’’ti.

Then the Blessed One addressed Vassakāra the brahmin, the chief minister of Magadha: “On one occasion, brahmin, I was dwelling in Vesālī at the Sārandada shrine. There, brahmin, I taught the Vajjis these seven principles of non-decline. For as long, brahmin, as these seven principles of non-decline shall endure among the Vajjis, and the Vajjis are seen to be in accordance with these seven principles of non-decline, only growth is to be expected for the Vajjis, not decline.”

‘‘Ekamekenapi [Pg.412] bho, gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni; ko pana vādo sattahi aparihāniyehi dhammehi! Akaraṇīyā ca, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya, aññatra mithubhedā. Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī’’ti. Atha kho vassakāro brāhmaṇo māgadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.

“Venerable Gotama, when the Vajjis are endowed with even one of these principles of non-decline, only their growth is to be expected, not their decline; what then needs to be said of all seven! Venerable Gotama, the Vajjis cannot be overcome in battle by King Ajātasattu Vedehiputta of Magadha, except through diplomacy or by sowing internal discord. And now, Venerable Gotama, we shall take our leave; we have many duties and much to attend to.” “Brahmin, you may do as you see fit.” 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 Second.

3. Paṭhamasattakasuttaṃ

3. The First Discourse on the Seven Principles

23. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi – ‘‘satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

23. Thus have I heard. On one occasion the Blessed One was dwelling in Rājagaha, on Vulture Peak Mountain. There, the Blessed One addressed the monks: “Monks, I will teach you seven principles of non-decline. Listen to it, attend closely; I will speak.” “Yes, Venerable Sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“And what, monks, are the seven principles of non-decline? As long, monks, as the monks hold frequent and numerous assemblies, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks assemble in harmony, disperse in harmony, and conduct the affairs of the Saṅgha in harmony, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks do not establish what has not been established, do not abolish what has been established, and live undertaking the training rules as they have been laid down, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks honor, respect, esteem, and venerate those monks who are elders, experienced, long-ordained, fathers of the Saṅgha, and leaders of the Saṅgha, and consider their words worthy of being heeded, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca[Pg.413], bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṃ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks do not fall under the sway of craving that has arisen, which leads to renewed existence, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks are dedicated to forest lodgings, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhāpessanti – ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsuṃ vihareyyu’nti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks individually establish mindfulness, thinking: ‘How might virtuous companions in the holy life who have not yet come, arrive? And how might those who have already come dwell in comfort?’, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti. Tatiyaṃ.

“As long, monks, as these seven principles of non-decline are established among the monks, and the monks are seen to be endowed with these seven principles of non-decline, only their growth is to be expected, not their decline.” The Third.

4. Dutiyasattakasuttaṃ

4. The Second Discourse on the Seven Principles

24. ‘‘Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe… katame ca, bhikkhave, satta aparihāniyā dhammā?

24. “Monks, I will teach you seven other principles of non-decline. Listen to it, attend closely… And what, monks, are these seven principles of non-decline?

Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṃ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks do not delight in work, are not fond of work, and are not devoted to the delight of work, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti…pe… na niddārāmā bhavissanti… na saṅgaṇikārāmā bhavissanti… na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā… na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā… na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“As long, monks, as the monks do not delight in talk… do not delight in sleep… do not delight in company… are not of evil desires and have not fallen under the sway of evil desires… do not have evil friends, evil companions, or evil associates… do not, on account of some minor special attainment, stop midway before reaching the goal, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti. Catutthaṃ.

“As long, monks, as these seven principles of non-decline are established among the monks, and the monks are seen to be endowed with these seven principles of non-decline, only their growth is to be expected, not their decline.” The Fourth.

5. Tatiyasattakasuttaṃ

5. The Third Discourse on the Seven Principles

25. ‘‘Satta [Pg.414] vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe… katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

25. “Monks, I will teach you seven other principles of non-decline. Listen to it, attend closely… And what, monks, are these seven principles of non-decline? As long, monks, as the monks are endowed with faith, only their growth is to be expected, not their decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū hirimanto bhavissanti…pe… ottappino bhavissanti… bahussutā bhavissanti… āraddhavīriyā bhavissanti… satimanto bhavissanti… paññavanto bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. ‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti. Pañcamaṃ.

For as long, Bhikkhus, as the bhikkhus are possessed of a sense of shame... are possessed of a fear of wrongdoing... are learned... are energetic... are mindful... and are wise, growth alone is to be expected for the bhikkhus, not decline. For as long, Bhikkhus, as these seven principles of non-decline are established among the bhikkhus, and the bhikkhus are seen to be endowed with these seven principles of non-decline, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline. The Fifth.

6. Bojjhaṅgasuttaṃ

6. The Discourse on the Factors of Enlightenment

26. ‘‘Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe… katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū satisambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

26. Bhikkhus, I will teach you seven principles of non-decline. Listen to that, pay careful attention… And what, Bhikkhus, are the seven principles of non-decline? For as long, Bhikkhus, as the bhikkhus shall cultivate the enlightenment factor of mindfulness, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū dhammavicayasambojjhaṅgaṃ bhāvessanti…pe… vīriyasambojjhaṅgaṃ bhāvessanti… pītisambojjhaṅgaṃ bhāvessanti… passaddhisambojjhaṅgaṃ bhāvessanti… samādhisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. ‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti. Chaṭṭhaṃ.

For as long, Bhikkhus, as the bhikkhus shall cultivate the enlightenment factor of investigation of dhammas… they shall cultivate the enlightenment factor of energy… they shall cultivate the enlightenment factor of rapture… they shall cultivate the enlightenment factor of tranquility… they shall cultivate the enlightenment factor of concentration… they shall cultivate the enlightenment factor of equanimity, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline. For as long, Bhikkhus, as these seven principles of non-decline shall be established among the bhikkhus, and the bhikkhus shall be seen in these seven principles of non-decline, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline. The Sixth.

7. Saññāsuttaṃ

7. The Discourse on Perceptions

27. ‘‘Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe…. Katame ca, bhikkhave, satta aparihāniyā [Pg.415] dhammā? Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

27. Bhikkhus, I will teach you seven principles of non-decline. Listen to that, pay careful attention… And what, Bhikkhus, are the seven principles of non-decline? For as long, Bhikkhus, as the bhikkhus shall cultivate the perception of impermanence, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline.

‘‘Yāvakīvañca, bhikkhave, bhikkhū anattasaññaṃ bhāvessanti…pe… asubhasaññaṃ bhāvessanti… ādīnavasaññaṃ bhāvessanti… pahānasaññaṃ bhāvessanti… virāgasaññaṃ bhāvessanti… nirodhasaññaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. ‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu, bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti. Sattamaṃ.

For as long, Bhikkhus, as the bhikkhus shall cultivate the perception of not-self… they shall cultivate the perception of unattractiveness… they shall cultivate the perception of danger… they shall cultivate the perception of abandonment… they shall cultivate the perception of dispassion… they shall cultivate the perception of cessation, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline. For as long, Bhikkhus, as these seven principles of non-decline shall be established among the bhikkhus, and the bhikkhus shall be seen in these seven principles of non-decline, growth alone, Bhikkhus, is to be expected for the bhikkhus, not decline. The Seventh.

8. Paṭhamaparihānisuttaṃ

8. The First Discourse on Decline

28. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sattime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame satta? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati – ‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṃ āpajjati. Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

28. 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, these seven qualities lead to the decline of a bhikkhu in training. What seven? Delight in work, delight in talk, delight in sleep, delight in company, having unguarded sense faculties, not knowing the measure in food, and when there are Saṅgha duties to be performed, the bhikkhu in training reflects thus: ‘There are, indeed, senior bhikkhus in the Saṅgha who are experienced, long-ordained, and bearers of the burden; they will be recognized by that,’ and he himself applies himself to those tasks. These, Bhikkhus, are the seven qualities that lead to the decline of a bhikkhu in training.

‘‘Sattime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame satta? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati – ‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṃ āpajjati. Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Aṭṭhamaṃ.

Bhikkhus, these seven qualities lead to the non-decline of a bhikkhu in training. What seven? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, having guarded sense faculties, knowing the measure in food, and when there are Saṅgha duties to be performed, the bhikkhu in training reflects thus: ‘There are, indeed, senior bhikkhus in the Saṅgha who are experienced, long-ordained, and bearers of the burden; they will be recognized by that,’ and he himself does not apply himself to those tasks. These, Bhikkhus, are the seven qualities that lead to the non-decline of a bhikkhu in training. The Eighth.

9. Dutiyaparihānisuttaṃ

9. The Second Discourse on Decline

29. ‘‘Sattime[Pg.416], bhikkhave, dhammā upāsakassa parihānāya saṃvattanti. Katame satta? Bhikkhudassanaṃ hāpeti, saddhammassavanaṃ pamajjati, adhisīle na sikkhati, appasādabahulo hoti, bhikkhūsu theresu ceva navesu ca majjhimesu ca upārambhacitto dhammaṃ suṇāti randhagavesī, ito bahiddhā dakkhiṇeyyaṃ gavesati, tattha ca pubbakāraṃ karoti. Ime kho, bhikkhave, satta dhammā upāsakassa parihānāya saṃvattanti.

29. Bhikkhus, these seven qualities lead to the decline of a lay follower. What seven? He neglects visiting bhikkhus; he is negligent in listening to the good Dhamma; he does not train in the higher virtue; he has much lack of confidence towards bhikkhus—elders, new ones, and those of middle standing; with a fault-finding mind and seeking for flaws, he listens to the Dhamma; he seeks for those worthy of offerings outside of this Dispensation; and he makes his first offerings there. These, Bhikkhus, are the seven qualities that lead to the decline of a lay follower.

‘‘Sattime, bhikkhave, dhammā upāsakassa aparihānāya saṃvattanti. Katame satta? Bhikkhudassanaṃ na hāpeti, saddhammassavanaṃ nappamajjati, adhisīle sikkhati, pasādabahulo hoti, bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karoti. Ime kho, bhikkhave, satta dhammā upāsakassa aparihānāya saṃvattantī’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

Bhikkhus, these seven qualities lead to the non-decline of a lay follower. What seven? He does not neglect visiting bhikkhus; he is not negligent in listening to the good Dhamma; he trains in the higher virtue; he has much confidence towards bhikkhus—elders, new ones, and those of middle standing; with a mind free from fault-finding and not seeking for flaws, he listens to the Dhamma; he does not seek for those worthy of offerings outside of this Dispensation; and he makes his first offerings here. These, Bhikkhus, are the seven qualities that lead to the non-decline of a lay follower. This is what the Blessed One said. Having said this, the Well-Farer, the Teacher, further said this:

‘‘Dassanaṃ bhāvitattānaṃ, yo hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle na sikkhati.

A lay follower who neglects seeing those who have developed themselves, neglects hearing the Dhamma of the noble ones, and does not train in the higher virtue;

‘‘Appasādo ca bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Upārambhakacitto ca, saddhammaṃ sotumicchati.

his lack of confidence in bhikkhus grows ever greater; and with a fault-finding mind, he desires to hear the good Dhamma.

‘‘Ito ca bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Tattheva ca pubbakāraṃ, yo karoti upāsako.

The lay follower who seeks another worthy of offerings outside of this Dispensation, and performs his first service right there;

‘‘Ete kho parihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā parihāyati.

Associating with these seven well-taught qualities that cause decline, that lay follower falls away from the good Dhamma.

‘‘Dassanaṃ bhāvitattānaṃ, yo na hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle ca sikkhati.

The lay follower who does not neglect seeing those who have developed themselves, does not neglect hearing the Dhamma of the noble ones, and trains in the higher virtue;

‘‘Pasādo cassa bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Anupārambhacitto ca, saddhammaṃ sotumicchati.

his confidence in bhikkhus grows ever greater; and with a mind free from fault-finding, he desires to hear the good Dhamma.

‘‘Na ito bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Idheva ca pubbakāraṃ, yo karoti upāsako.

The lay follower who does not seek another worthy of offerings outside of this Dispensation, and performs his first service right here;

‘‘Ete [Pg.417] kho aparihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā na parihāyatī’’ti. navamaṃ;

Associating with these seven well-taught qualities that cause non-decline, that lay follower does not fall away from the good Dhamma.” The Ninth.

10. Vipattisuttaṃ

10. The Discourse on Failure

30. Sattimā, bhikkhave, upāsakassa vipattiyo…pe… sattimā, bhikkhave, upāsakassa sampadā…pe…. Dasamaṃ.

30. “Bhikkhus, there are these seven failures for a lay follower… Bhikkhus, there are these seven accomplishments for a lay follower…” The Tenth.

11. Parābhavasuttaṃ

11. The Discourse on Downfall

31. ‘‘Sattime, bhikkhave, upāsakassa parābhavā…pe… sattime, bhikkhave, upāsakassa sambhavā. Katame satta? Bhikkhudassanaṃ na hāpeti, saddhammassavanaṃ nappamajjati, adhisīle sikkhati, pasādabahulo hoti, bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karoti. Ime kho, bhikkhave, satta upāsakassa sambhavāti.

31. “Bhikkhus, there are these seven causes of downfall for a lay follower… and these seven causes of prosperity for a lay follower. What are the seven? He does not neglect seeing the bhikkhus. He is not negligent in listening to the good Dhamma. He trains in the higher virtue. He has much confidence in the bhikkhus—whether senior, new, or middling. He listens to the Dhamma with a mind free from fault-finding, not seeking for flaws. He does not seek a recipient worthy of offerings outside of this dispensation, and he performs his initial service here. These, bhikkhus, are the seven causes of prosperity for a lay follower.”

‘‘Dassanaṃ bhāvitattānaṃ, yo hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle na sikkhati.

“A lay follower who neglects seeing those who have developed themselves, neglects hearing the Dhamma of the noble ones, and does not train in the higher virtue;

‘‘Appasādo ca bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Upārambhakacitto ca, saddhammaṃ sotumicchati.

in whom lack of confidence in bhikkhus grows more and more; who desires to listen to the good Dhamma with a critical mind;

‘‘Ito ca bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Tattheva ca pubbakāraṃ, yo karoti upāsako.

who seeks another recipient worthy of offerings outside of this dispensation, and performs his initial service right there;

‘‘Ete kho parihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā parihāyati.

a lay follower who engages in these seven well-taught qualities that lead to decline, falls away from the good Dhamma.

‘‘Dassanaṃ bhāvitattānaṃ, yo na hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle ca sikkhati.

“A lay follower who does not neglect seeing those who have developed themselves, does not neglect hearing the Dhamma of the noble ones, and trains in the higher virtue;

‘‘Pasādo cassa bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Anupārambhacitto ca, saddhammaṃ sotumicchati.

in whom confidence in bhikkhus grows more and more; who desires to listen to the good Dhamma with a non-critical mind;

‘‘Na [Pg.418] ito bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Idheva ca pubbakāraṃ, yo karoti upāsako.

who does not seek another recipient worthy of offerings outside of this dispensation, and performs his initial service right here;

‘‘Ete kho aparihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā na parihāyatī’’ti. ekādasamaṃ;

a lay follower who engages in these seven well-taught qualities that lead to non-decline, does not fall away from the good Dhamma.” The Eleventh.

Vajjisattakavaggo tatiyo.

The Third Chapter: The Vajjian Heptad.

Tassuddānaṃ –

The Summary:

Sāranda -vassakāro ca, tisattakāni bhikkhukā;

Bodhisaññā dve ca hāni, vipatti ca parābhavoti.

Sārandada and Vassakāra, three heptads for the bhikkhus; Enlightenment factors, perceptions, two on decline, failure, and downfall.

4. Devatāvaggo

4. The Chapter on Deities

1. Appamādagāravasuttaṃ

1. The Discourse on Reverence for Heedfulness

32. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

32. Then a certain deity, when the night was far spent, with surpassing radiance illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One:

‘‘Sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’’ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

“Venerable sir, these seven qualities lead to a bhikkhu’s non-decline. Which seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, reverence for heedfulness, and reverence for hospitality. These, venerable sir, are the seven qualities that lead to a bhikkhu’s non-decline.” This is what that deity said. The Teacher approved. Then that deity, thinking, “The Teacher approves of me,” paid homage to the Blessed One, circumambulated him respectfully, and vanished right there.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā [Pg.419] maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Then, when that night had passed, the Blessed One addressed the bhikkhus: “Bhikkhus, last night, when the night was far spent, a certain deity, with surpassing radiance, illuminated the entire Jeta’s Grove and approached me. Having approached, she paid homage to me and stood to one side. Standing to one side, bhikkhus, that deity said to me: ‘Venerable sir, these seven qualities lead to a bhikkhu’s non-decline. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, reverence for heedfulness, and reverence for hospitality. These, venerable sir, are the seven qualities that lead to a bhikkhu’s non-decline.’ This, bhikkhus, is what that deity said. Having said this, she paid homage to me, circumambulated me respectfully, and vanished right there.”

‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Samādhigaru ātāpī, sikkhāya tibbagāravo.

“Respectful of the Teacher, respectful of the Dhamma, and with keen respect for the Saṅgha; respectful of concentration, ardent, with keen respect for the training;

‘‘Appamādagaru bhikkhu, paṭisanthāragāravo;

Abhabbo parihānāya, nibbānasseva santike’’ti. paṭhamaṃ;

a bhikkhu respectful of heedfulness, respectful of hospitality, is incapable of decline; he is in the very presence of Nibbāna.” The First.

2. Hirīgāravasuttaṃ

2. The Discourse on Reverence for Moral Shame

33. ‘‘Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, hirigāravatā, ottappagāravatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

33. “Bhikkhus, this night a certain deity, when the night was far advanced, with surpassing radiance illuminating the entire Jeta's Grove, approached me. Having approached, he paid homage to me and stood to one side. Standing to one side, bhikkhus, that deity said this to me: ‘Venerable Sir, these seven qualities lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, reverence for moral shame, and reverence for moral dread. Indeed, Venerable Sir, these seven qualities lead to the non-decline of a bhikkhu.’ This is what the deity said, bhikkhus. Having said this, he paid homage to me, circumambulated me respectfully, and vanished right there.”

‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Samādhigaru ātāpī, sikkhāya tibbagāravo.

“One who reveres the Teacher and reveres the Dhamma, who has strong reverence for the Saṅgha; who reveres concentration, and is ardent, with strong reverence for the training.

‘‘Hiri ottappasampanno, sappatisso sagāravo;

Abhabbo parihānāya, nibbānasseva santike’’ti. dutiyaṃ;

“Endowed with moral shame and moral dread, deferential and reverent, a bhikkhu is incapable of decline; he is in the very presence of Nibbāna.” The second.

3. Paṭhamasovacassatāsuttaṃ

3. The First Discourse on Amenability

34. ‘‘Imaṃ[Pg.420], bhikkhave, rattiṃ aññatarā devatā…pe… maṃ etadavoca – ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

34. “Bhikkhus, this night a certain deity… and so on… said this to me: ‘Venerable Sir, these seven qualities lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, amenability, and good friendship. Indeed, Venerable Sir, these seven qualities lead to the non-decline of a bhikkhu.’ This is what the deity said, bhikkhus. Having said this, he paid homage to me, circumambulated me respectfully, and vanished right there.”

‘‘Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Samādhigaru ātāpī, sikkhāya tibbagāravo.

“One who reveres the Teacher and reveres the Dhamma, who has strong reverence for the Saṅgha; who reveres concentration, and is ardent, with strong reverence for the training.

‘‘Kalyāṇamitto suvaco, sappatisso sagāravo;

Abhabbo parihānāya, nibbānasseva santike’’ti. tatiyaṃ;

“One who has good friends, is amenable to admonition, deferential, and reverent—a bhikkhu is incapable of decline; he is in the very presence of Nibbāna.” The third.

4. Dutiyasovacassatāsuttaṃ

4. The Second Discourse on Amenability

35. ‘‘Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā…pe… ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

35. “Bhikkhus, this night a certain deity, when the night was far advanced, with surpassing radiance… and so on… ‘Venerable Sir, these seven qualities lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, amenability, and good friendship. Indeed, Venerable Sir, these seven qualities lead to the non-decline of a bhikkhu.’ This is what the deity said, bhikkhus. Having said this, he paid homage to me, circumambulated me respectfully, and vanished right there.”

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Idha, bhante, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Attanā ca dhammagāravo hoti…pe… saṅghagāravo hoti… sikkhāgāravo hoti… samādhigāravo hoti… suvaco hoti… kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī. Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti[Pg.421]. Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

When this was said, the Venerable Sāriputta said this to the Blessed One: “Venerable Sir, of this which was stated briefly by the Blessed One, I understand the meaning in detail thus: Here, Venerable Sir, a bhikkhu is himself reverent towards the Teacher and speaks in praise of reverence for the Teacher. Those other bhikkhus who are not reverent towards the Teacher, he encourages them in reverence for the Teacher. And of those other bhikkhus who are reverent towards the Teacher, he speaks their praise—factually, truthfully, at the proper time. He is himself reverent towards the Dhamma… and so on… reverent towards the Saṅgha… reverent towards the training… reverent towards concentration… is amenable… is one who has good friends, and he speaks in praise of having good friends. Those other bhikkhus who do not have good friends, he encourages them in having good friends. And of those other bhikkhus who have good friends, he speaks their praise—factually, truthfully, at the proper time. Venerable Sir, it is in this way that I understand in detail the meaning of what was stated briefly by the Blessed One.”

‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Attanā ca dhammagāravo hoti…pe… saṅghagāravo hoti… sikkhāgāravo hoti… samādhigāravo hoti… suvaco hoti… kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī. Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Catutthaṃ.

“Good, good, Sāriputta! It is good, Sāriputta, that you understand in detail the meaning of what I have stated briefly. Here, Sāriputta, a bhikkhu is himself reverent towards the Teacher and speaks in praise of reverence for the Teacher. Those other bhikkhus who are not reverent towards the Teacher, he encourages them in reverence for the Teacher. And of those other bhikkhus who are reverent towards the Teacher, he speaks their praise—factually, truthfully, at the proper time. He is himself reverent towards the Dhamma… and so on… reverent towards the Saṅgha… reverent towards the training… reverent towards concentration… is amenable… is one who has good friends, and he speaks in praise of having good friends. Those other bhikkhus who do not have good friends, he encourages them in having good friends. And of those other bhikkhus who have good friends, he speaks their praise—factually, truthfully, at the proper time. Sāriputta, the meaning of what I have stated briefly should be understood in detail in this way.” The fourth.

5. Paṭhamamittasuttaṃ

5. The First Discourse on a Friend

36. ‘‘Sattahi, bhikkhave, aṅgehi samannāgato mitto sevitabbo. Katamehi sattahi? Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa āvi karoti, guyhamassa pariguhati, āpadāsu na jahati, khīṇena nātimaññati. Imehi kho, bhikkhave, sattahi aṅgehi samannāgato mitto sevitabbo’’ti.

36. “Bhikkhus, a friend endowed with seven qualities should be associated with. With which seven? He gives what is difficult to give, he does what is difficult to do, he endures what is difficult to endure, he reveals his own secret to you, he guards your secret, he does not abandon you in misfortune, and he does not despise you when you are ruined. Bhikkhus, a friend endowed with these seven qualities should indeed be associated with.”

‘‘Duddadaṃ dadāti mitto, dukkarañcāpi kubbati;

Athopissa duruttāni, khamati dukkhamāni ca.

“A friend gives what is difficult to give, and also does what is difficult to do; furthermore, he endures harsh words that are difficult to bear.”

‘‘Guyhañca tassa akkhāti, guyhassa parigūhati;

Āpadāsu na jahāti, khīṇena nātimaññati.

“He tells him his secret, and guards his secret; in times of misfortune he does not abandon him, nor does he despise him when he is ruined.”

‘‘Yamhi etāni ṭhānāni, saṃvijjantīdha puggale;

So mitto mittakāmena, bhajitabbo tathāvidho’’ti. pañcamaṃ;

“The person in whom these conditions are found, such a friend should be associated with by one who desires a friend.” The fifth.

6. Dutiyamittasuttaṃ

6. The Second Discourse on a Friend

37. ‘‘Sattahi[Pg.422], bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapi. Katamehi sattahi? Piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā hoti, no ca aṭṭhāne niyojeti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapī’’ti.

37. “Monks, a monk who is a friend endowed with seven qualities should be associated with, attended upon, and repeatedly waited upon, even when being driven away. With which seven? He is dear and agreeable, venerable and inspiring, an admonisher and one who is patient with admonishment, a speaker of profound discourse, and he does not engage one in what is unsuitable. Monks, a monk who is a friend endowed with these seven qualities should indeed be associated with, attended upon, and repeatedly waited upon, even when being driven away.”

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako.

“He is dear, venerable, and inspiring; an admonisher and one who is patient with admonishment; a speaker of profound discourse, and not one who engages others in what is unsuitable.”

‘‘Yamhi etāni ṭhānāni, saṃvijjantīdha puggale;

So mitto mittakāmena, atthakāmānukampato;

Api nāsiyamānena, bhajitabbo tathāvidho’’ti. chaṭṭhaṃ;

“The person in whom these conditions are found—such a friend, who desires one's welfare and is compassionate, should be associated with by one who desires a friend, even when being driven away.” The sixth.

7. Paṭhamapaṭisambhidāsuttaṃ

7. The First Discourse on Analytical Knowledge

38. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Katamehi sattahi? Idha, bhikkhave, bhikkhu ‘idaṃ me cetaso līnatta’nti yathābhūtaṃ pajānāti; ajjhattaṃ saṃkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṃkhittaṃ citta’nti yathābhūtaṃ pajānāti; bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ citta’nti yathābhūtaṃ pajānāti; tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’’ti. Sattamaṃ.

38. “Monks, a monk endowed with seven qualities will, before long, realize for himself with direct knowledge the four analytical knowledges and dwell having attained them. With which seven? Here, monks, a monk understands as it really is: ‘This is sluggishness of my mind.’ He understands as it really is: ‘My mind is internally constricted.’ He understands as it really is: ‘My mind is externally scattered.’ Feelings arise in him known, are present known, and go to cessation known. Perceptions arise in him known, are present known, and go to cessation known. Thoughts arise in him known, are present known, and go to cessation known. Furthermore, in regard to phenomena that are suitable and unsuitable, inferior and superior, with their dark and bright counterparts, the characteristic is well grasped by him, well attended to, well considered, and well penetrated with wisdom. Monks, a monk endowed with these seven qualities will, before long, realize for himself with direct knowledge the four analytical knowledges and dwell having attained them.” The seventh.

8. Dutiyapaṭisambhidāsuttaṃ

8. The Second Discourse on Analytical Knowledge

39. ‘‘Sattahi[Pg.423], bhikkhave, dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharati. Katamehi sattahi? Idha, bhikkhave, sāriputto ‘idaṃ me cetaso līnatta’nti yathābhūtaṃ pajānāti; ajjhattaṃ saṃkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṃkhittaṃ citta’nti yathābhūtaṃ pajānāti; bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ citta’nti yathābhūtaṃ pajānāti; tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Aṭṭhamaṃ.

39. “Monks, endowed with seven qualities, Sāriputta dwells, having with his own direct knowledge realized and attained the four analytical knowledges. What seven? Here, monks, Sāriputta understands as it really is: ‘This is sluggishness of my mind.’ He understands as it really is: ‘My mind is internally contracted.’ He understands as it really is: ‘My mind is externally scattered.’ Feelings arise in him known; they are present known; they cease known. Perceptions... Thoughts arise in him known; they are present known; they cease known. Furthermore, regarding phenomena that are suitable and unsuitable, inferior and superior, dark and bright with their counterparts, the characteristic is well-grasped by him, well-attended to, well-considered, and well-penetrated by wisdom. Monks, endowed with these seven qualities, Sāriputta dwells, having with his own direct knowledge realized and attained the four analytical knowledges.” The eighth.

9. Paṭhamavasasuttaṃ

9. The First Discourse on Mastery

40. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu cittaṃ vase vatteti, no ca bhikkhu cittassa vasena vattati. Katamehi sattahi? Idha, bhikkhave, bhikkhu samādhikusalo hoti, samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kalyāṇakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu cittaṃ vase vatteti, no ca bhikkhu cittassa vasena vattatī’’ti. Navamaṃ.

40. “Monks, a monk endowed with seven qualities brings the mind under his control, and the monk does not come under the control of the mind. What seven? Here, monks, a monk is skilled in concentration, skilled in entering concentration, skilled in the stability of concentration, skilled in emerging from concentration, skilled in the excellence of concentration, skilled in the range of concentration, and skilled in directing concentration. Monks, a monk endowed with these seven qualities brings the mind under his control, and the monk does not come under the control of the mind.” The ninth.

10. Dutiyavasasuttaṃ

10. The Second Discourse on Mastery

41. ‘‘Sattahi, bhikkhave, dhammehi samannāgato sāriputto cittaṃ vase vatteti, no ca sāriputto cittassa vasena vattati. Katamehi sattahi? Idha, bhikkhave, sāriputto samādhikusalo hoti, samādhissa samāpattikusalo, samādhissa ṭhitikusalo, samādhissa vuṭṭhānakusalo, samādhissa kalyāṇakusalo, samādhissa gocarakusalo, samādhissa [Pg.424] abhinīhārakusalo hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto cittaṃ vase vatteti, no ca sāriputto cittassa vasena vattatī’’ti. Dasamaṃ.

41. “Monks, Sāriputta, endowed with seven qualities, brings the mind under his control, and Sāriputta does not come under the control of the mind. What seven? Here, monks, Sāriputta is skilled in concentration, skilled in entering concentration, skilled in the stability of concentration, skilled in emerging from concentration, skilled in the excellence of concentration, skilled in the range of concentration, and skilled in directing concentration. Monks, endowed with these seven qualities, Sāriputta brings the mind under his control, and Sāriputta does not come under the control of the mind.” The tenth.

11. Paṭhamaniddasasuttaṃ

11. The First Discourse on Blamelessness

42. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti. Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā’’ti.

42. Then, in the morning, the Venerable Sāriputta dressed, took his bowl and robe, and entered Sāvatthī for alms. Then it occurred to the Venerable Sāriputta: 'It is still too early to go for alms in Sāvatthī. What if I were to approach the park of the wanderers of other sects?' So the Venerable Sāriputta approached the park of the wanderers of other sects. Having approached, he exchanged greetings with those wanderers of other sects. After concluding a gladdening and memorable conversation, he sat down to one side. Now at that time, this conversation arose among those wanderers of other sects who were sitting and assembled together: 'Friends, whoever practices the complete and pure holy life for twelve years is fit to be called "a blameless bhikkhu."

Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

Then the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers of other sects. Without delighting in it and without rejecting it, he rose from his seat and departed, thinking: 'In the presence of the Blessed One, I shall come to know the meaning of this statement.' Then the Venerable Sāriputta, having gone for alms in Sāvatthī, after the meal, having returned from his alms-round, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One:

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’nti. Atha khvāhaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi [Pg.425] – ‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃ vacanāyā’ti. Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃ – ‘bhagavato santike etassa atthaṃ ājānissāmī’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetu’’nti?

“Venerable Sir, here, in the morning, I dressed, took my bowl and robe, and entered Sāvatthī for alms. Then, Venerable Sir, this thought occurred to me: 'It is still too early to go for alms in Sāvatthī. What if I were to approach the park of the wanderers of other sects?' Then, Venerable Sir, I approached the park of the wanderers of other sects. Having approached, I exchanged greetings with those wanderers of other sects. After concluding a gladdening and memorable conversation, I sat down to one side. Now at that time, Venerable Sir, this conversation arose among those wanderers of other sects who were sitting and assembled together: 'Friends, whoever practices the complete and pure holy life for twelve years is fit to be called "a blameless bhikkhu."' Then, Venerable Sir, I neither delighted in nor rejected the statement of those wanderers of other sects. Without delighting in it and without rejecting it, I rose from my seat and departed, thinking: 'In the presence of the Blessed One, I shall come to know the meaning of this statement.' Venerable Sir, is it possible in this Dhamma and Discipline to designate a bhikkhu as 'blameless' merely by the counting of years?”

‘‘Na kho, sāriputta, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ. Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.

“Sāriputta, it is not possible in this Dhamma and Discipline to designate a bhikkhu as 'blameless' merely by the counting of years. Sāriputta, these seven grounds for blamelessness have been declared by me, having known them with higher knowledge and realized them for myself.

‘‘Katamāni satta? Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo. Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni. Imehi kho, sāriputta, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya, aṭṭhacattārīsaṃ cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā’’ti. Ekādasamaṃ.

“What are the seven? Here, Sāriputta, a bhikkhu has a keen desire for undertaking the training, and in the future, he has undiminished affection for undertaking the training. He has a keen desire for the scrutiny of the Dhamma, and in the future, he has undiminished affection for the scrutiny of the Dhamma. He has a keen desire for the dispelling of craving, and in the future, he has undiminished affection for the dispelling of craving. He has a keen desire for seclusion, and in the future, he has undiminished affection for seclusion. He has a keen desire for the exertion of energy, and in the future, he has undiminished affection for the exertion of energy. He has a keen desire for mindfulness and wisdom, and in the future, he has undiminished affection for mindfulness and wisdom. He has a keen desire for the penetration of views, and in the future, he has undiminished affection for the penetration of views. These, Sāriputta, are the seven grounds for blamelessness that have been declared by me, having known them with higher knowledge and realized them for myself. Sāriputta, a bhikkhu endowed with these seven grounds for blamelessness, even if he practices the complete and pure holy life for twelve years, is fit to be called 'a blameless bhikkhu'; even if he practices the complete and pure holy life for twenty-four years, he is fit to be called 'a blameless bhikkhu'; even if he practices the complete and pure holy life for thirty-six years, he is fit to be called 'a blameless bhikkhu'; even if he practices the complete and pure holy life for forty-eight years, he is fit to be called 'a blameless bhikkhu.'” The eleventh.

12. Dutiyaniddasasuttaṃ

12. The Second Discourse on the Blameless

43. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya [Pg.426] kosambiṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – ‘‘atippago kho tāva kosambiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti. Atha kho āyasmā ānando yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

43. Thus have I heard. At one time the Blessed One was dwelling at Kosambī in Ghosita’s Park. Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and entered Kosambī for alms. Then it occurred to the Venerable Ānanda: “It is still too early to wander for alms in Kosambī. What if I were to approach the park of the wanderers of other sects?” Then the Venerable Ānanda approached the park of the wanderers of other sects. Having approached, he exchanged greetings with those wanderers of other sects. After concluding a gladdening and memorable conversation, he sat down to one side.

Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘yo hi koci, āvuso, dvādasa vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā’’ti.

Now at that time, among those wanderers of other sects who were sitting together and assembled, this conversation arose: “Friends, whoever lives the holy life completely and purely for twelve years is fit to be called ‘a blameless bhikkhu.’”

Atha kho āyasmā ānando tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho āyasmā ānando kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

Then the Venerable Ānanda neither delighted in nor rejected the statement of those wanderers of other sects. Not delighting in it and not rejecting it, he rose from his seat and departed, thinking, “I will understand the meaning of this statement in the presence of the Blessed One.” Then the Venerable Ānanda, having wandered for alms in Kosambī and returned from his alms round after the meal, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One:

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi – ‘atippago kho tāva kosambiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’nti…pe… tehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

“Here, Venerable Sir, in the morning, having dressed and taking my bowl and robe, I entered Kosambī for alms. It occurred to me, Venerable Sir: ‘It is still too early to wander for alms in Kosambī. What if I were to go to the park of the wanderers of other sects?’… I exchanged greetings with them. After concluding a gladdening and memorable conversation, I sat down to one side.

‘‘Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃ vacanāyā’ti. Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā, appaṭikkositvā uṭṭhāyāsanā pakkamiṃ – ‘bhagavato santike etassa bhāsitassa [Pg.427] atthaṃ ājānissāmī’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetu’’nti?

“At that time, Venerable Sir, among those wanderers of other sects who were sitting together and assembled, this conversation arose: ‘Friends, whoever lives the holy life completely and purely for twelve years is fit to be called a blameless bhikkhu.’ Then, Venerable Sir, I neither delighted in nor rejected the statement of those wanderers of other sects. Not delighting in it and not rejecting it, I rose from my seat and departed, thinking: ‘I will understand the meaning of this statement in the presence of the Blessed One.’ Is it possible, Venerable Sir, in this Dhamma and Discipline, to designate a bhikkhu as blameless merely by the measure of counting years?”

‘‘Na kho, ānanda, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ. Satta kho imāni, ānanda, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.

“Indeed, Ānanda, it is not possible in this Dhamma and Discipline to designate a bhikkhu as blameless merely by the measure of counting years. Ānanda, these seven grounds for being declared blameless have been taught by me, having realized them for myself with direct knowledge.

‘‘Katamāni satta? Idhānanda, bhikkhu, saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imāni kho, ānanda, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni. Imehi kho, ānanda, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya, aṭṭhacattārīsaṃ cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā’’ti. Dvādasamaṃ.

“What are the seven? Here, Ānanda, a bhikkhu has faith, has moral shame, has moral dread, is learned, has aroused energy, is mindful, and is wise. These, Ānanda, are the seven grounds for being declared blameless that have been taught by me, having realized them for myself with direct knowledge. Ānanda, a bhikkhu who is endowed with these seven grounds for being declared blameless, even if he lives the holy life completely and purely for twelve years, is fit to be called ‘a blameless bhikkhu’; even if he lives the holy life completely and purely for twenty-four years, he is fit to be called ‘a blameless bhikkhu’; even if he lives the holy life completely and purely for thirty-six years, he is fit to be called ‘a blameless bhikkhu’; even if he lives the holy life completely and purely for forty-eight years, he is fit to be called ‘a blameless bhikkhu.’” The twelfth.

Devatāvaggo catuttho.

The Fourth Chapter on Deities.

Tassuddānaṃ –

The summary verse for this:

Appamādo hirī ceva, dve suvacā duve mittā;

Dve paṭisambhidā dve vasā, duve niddasavatthunāti.

Heedfulness and moral shame, two on being easy to admonish, two on friends; two on analytical knowledge, two on mastery, and two on the grounds for being declared blameless.

5. Mahāyaññavaggo

5. The Chapter on the Great Sacrifice

1. Sattaviññāṇaṭṭhitisuttaṃ

1. The Discourse on the Seven Stations of Consciousness

44. ‘‘Sattimā, bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

44. “Bhikkhus, there are these seven stations of consciousness. What are the seven? There are, bhikkhus, beings diverse in body and diverse in perception, such as human beings, some devas, and some beings in states of deprivation. This is the first station of consciousness.

‘‘Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

“There are, bhikkhus, beings diverse in body and unified in perception, such as the devas of the Brahma group who are first born. This is the second station of consciousness.

‘‘Santi[Pg.428], bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

“There are, bhikkhus, beings unified in body and diverse in perception, such as the Ābhassara devas. This is the third station of consciousness.

‘‘Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthā viññāṇaṭṭhiti.

“There are, bhikkhus, beings unified in body and unified in perception, such as the Subhakiṇha devas. This is the fourth station of consciousness.

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamā viññāṇaṭṭhiti.

“There are, bhikkhus, beings who, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of diversity, thinking, ‘Space is infinite,’ have reached the base of infinite space. This is the fifth station of consciousness.

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhā viññāṇaṭṭhiti.

“There are, bhikkhus, beings who, by completely transcending the base of infinite space, thinking, ‘Consciousness is infinite,’ have reached the base of infinite consciousness. This is the sixth station of consciousness.

‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamā viññāṇaṭṭhiti. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo’’ti. Paṭhamaṃ.

“There are, bhikkhus, beings who, by completely transcending the base of infinite consciousness, thinking, ‘There is nothing,’ have reached the base of nothingness. This is the seventh station of consciousness. These, indeed, bhikkhus, are the seven stations of consciousness.” First.

2. Samādhiparikkhārasuttaṃ

2. The Discourse on the Requisites for Concentration

45. ‘‘Sattime, bhikkhave, samādhiparikkhārā. Katame satta? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā, ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī’’ti. Dutiyaṃ.

45. “Bhikkhus, there are these seven requisites for concentration. What are the seven? Right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. Bhikkhus, that one-pointedness of mind which is equipped with these seven factors is called, bhikkhus, noble right concentration with its supporting conditions and with its requisites.” Second.

3. Paṭhamaaggisuttaṃ

3. The First Discourse on Fire

46. ‘‘Sattime, bhikkhave, aggī. Katame satta? Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi – ime kho, bhikkhave, satta aggī’’ti. Tatiyaṃ.

46. “Bhikkhus, there are these seven fires. What are the seven? The fire of lust, the fire of hatred, the fire of delusion, the fire of those worthy of offerings, the fire of the householder, the fire of those worthy of gifts, and the wood fire. These, bhikkhus, are the seven fires.” Third.

4. Dutiyaaggisuttaṃ

4. The Second Discourse on Fire

47. Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya[Pg.429], pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca –

47. Now at that time, a great sacrifice had been prepared for the brahmin Uggatasarīra. Five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the sacrificial post for the purpose of the sacrifice. Then the brahmin Uggatasarīra approached the Blessed One; having approached, he exchanged joyful greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Uggatasarīra said this to the Blessed One:

‘‘Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. Dutiyampi kho uggatasarīro brāhmaṇo…pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Tayidaṃ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ’’.

“This has been heard by me, Master Gotama: the taking of the fire and the erecting of the sacrificial post is of great fruit, of great benefit.” “This has also been heard by me, brahmin: the taking of the fire and the erecting of the sacrificial post is of great fruit, of great benefit.” For a second time… For a third time, the brahmin Uggatasarīra said this to the Blessed One: “This has been heard by me, Master Gotama: the taking of the fire and the erecting of the sacrificial post is of great fruit, of great benefit.” “This has also been heard by me, brahmin: the taking of the fire and the erecting of the sacrificial post is of great fruit, of great benefit.” “Then, Master Gotama, what has been heard by both you, Master Gotama, and by us, is in complete agreement.”

Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca – ‘‘na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā – ‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsa’nti. Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā – ‘ahañhi, bhante, aggiṃ ādātukāmo, yūpaṃ ussāpetukāmo. Ovadatu maṃ, bhante, bhagavā. Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’’ti.

When this was said, the Venerable Ānanda said this to the brahmin Uggatasarīra: “Brahmin, the Tathāgatas should not be asked thus: ‘This has been heard by me, Master Gotama: the taking of the fire and the erecting of the sacrificial post is of great fruit, of great benefit.’ Rather, brahmin, the Tathāgatas should be asked thus: ‘Venerable Sir, I desire to take the fire and I desire to erect the sacrificial post. May the Blessed One advise me, Venerable Sir. May the Blessed One instruct me, Venerable Sir, so that it may be for my welfare and happiness for a long time.’”

Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo. Ovadatu maṃ bhavaṃ gotamo. Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti.

Then the brahmin Uggatasarīra said this to the Blessed One: “Master Gotama, I desire to take the fire and I desire to erect the sacrificial post. May Master Gotama advise me. May Master Gotama instruct me, so that it may be for my welfare and happiness for a long time.”

‘‘Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. Katamāni tīṇi[Pg.430]? Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

“Brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, erects three weapons that are unwholesome, with suffering as their outcome and suffering as their result. Which three? The weapon of bodily action, the weapon of verbal action, and the weapon of mental action. Brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, gives rise to such a thought: ‘Let so many bulls be slaughtered for the purpose of the sacrifice, let so many bullocks be slaughtered for the purpose of the sacrifice, let so many heifers be slaughtered for the purpose of the sacrifice, let so many goats be slaughtered for the purpose of the sacrifice, let so many rams be slaughtered for the purpose of the sacrifice.’ Thinking, ‘I will make merit,’ he makes demerit. Thinking, ‘I will do what is wholesome,’ he does what is unwholesome. Thinking, ‘I will seek the path to a good destination,’ he seeks the path to a bad destination. Brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, erects this first weapon of mental action, which is unwholesome, with suffering as its outcome and suffering as its result.

‘‘Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

“Furthermore, brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, speaks such words: ‘Let so many bulls be slaughtered for the purpose of the sacrifice, let so many bullocks be slaughtered for the purpose of the sacrifice, let so many heifers be slaughtered for the purpose of the sacrifice, let so many goats be slaughtered for the purpose of the sacrifice, let so many rams be slaughtered for the purpose of the sacrifice.’ Thinking, ‘I will make merit,’ he makes demerit. Thinking, ‘I will do what is wholesome,’ he does what is unwholesome. Thinking, ‘I will seek the path to a good destination,’ he seeks the path to a bad destination. Brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, erects this second weapon of verbal action, which is unwholesome, with suffering as its outcome and suffering as its result.

‘‘Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati usabhā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.

“Furthermore, brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, himself first undertakes to kill bulls for the purpose of the sacrifice, himself first undertakes to kill bullocks for the purpose of the sacrifice, himself first undertakes to kill heifers for the purpose of the sacrifice, himself first undertakes to kill goats for the purpose of the sacrifice, himself first undertakes to kill rams for the purpose of the sacrifice. Thinking, ‘I will make merit,’ he makes demerit. Thinking, ‘I will do what is wholesome,’ he does what is unwholesome. Thinking, ‘I will seek the path to a good destination,’ he seeks the path to a bad destination. Brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, erects this third weapon of bodily action, which is unwholesome, with suffering as its outcome and suffering as its result. Brahmin, one who takes the fire and erects the sacrificial post, even before the sacrifice, erects these three weapons, which are unwholesome, with suffering as their outcome and suffering as their result.

‘‘Tayome[Pg.431], brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi, dosaggi, mohaggi.

“Brahmin, these three fires are to be abandoned, to be avoided, and not to be pursued. Which three? The fire of lust, the fire of hatred, and the fire of delusion.

‘‘Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto 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. Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.

“And why, brahmin, should this fire of lust be abandoned, avoided, and not pursued? Indeed, brahmin, a lustful person, being overwhelmed by lust, with a mind completely consumed, practices misconduct with the body, practices misconduct with speech, and practices misconduct with the mind. That person, having practiced misconduct with the body, having practiced misconduct with speech, and having practiced misconduct with the mind, after the breaking up of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Therefore, this fire of lust should be abandoned, avoided, and not pursued.

‘‘Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto 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. Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.

“And why, brahmin, should this fire of hatred be abandoned, avoided, and not pursued? Indeed, brahmin, a hateful person, being overwhelmed by hatred, with a mind completely consumed, practices misconduct with the body, practices misconduct with speech, and practices misconduct with the mind. That person, having practiced misconduct with the body, having practiced misconduct with speech, and having practiced misconduct with the mind, after the breaking up of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Therefore, this fire of hatred should be abandoned, avoided, and not pursued.

‘‘Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto 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. Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.

“And why, brahmin, should this fire of delusion be abandoned, avoided, and not pursued? Indeed, brahmin, a deluded person, being overwhelmed by delusion, with a mind completely consumed, practices misconduct with the body, practices misconduct with speech, and practices misconduct with the mind. That person, having practiced misconduct with the body, having practiced misconduct with speech, and having practiced misconduct with the mind, after the breaking up of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Therefore, this fire of delusion should be abandoned, avoided, and not pursued. Indeed, brahmin, these are the three fires that should be abandoned, avoided, and not pursued.

‘‘Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā. Katame tayo? Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

“Indeed, brahmin, there are three fires that should be honored, revered, esteemed, and venerated, and should be well and happily attended to. Which three? The fire worthy of offerings, the householder's fire, and the fire worthy of gifts.

‘‘Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi. Taṃ kissa hetu[Pg.432]? Atohayaṃ, brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

“And what, brahmin, is the fire worthy of offerings? Here, brahmin, those who are one's mother and father—this, brahmin, is called the fire worthy of offerings. For what reason? Because, brahmin, from them this person has been brought forth and produced. Therefore, this fire worthy of offerings should be honored, revered, esteemed, and venerated, and should be well and happily attended to.

‘‘Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa, gahapataggi. Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

“And what, brahmin, is the householder's fire? Here, brahmin, those who are one's children, wife, slaves, messengers, or workers—this, brahmin, is called the householder's fire. Therefore, this householder's fire should be honored, revered, esteemed, and venerated, and should be well and happily attended to.

‘‘Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.

“And what, brahmin, is the fire worthy of gifts? Here, brahmin, those ascetics and brahmins who abstain from the assertions of others, are established in patience and gentleness, who tame the one self, calm the one self, and bring the one self to final extinguishment—this, brahmin, is called the fire worthy of gifts. Therefore, this fire worthy of gifts should be honored, revered, esteemed, and venerated, and should be well and happily attended to. Indeed, brahmin, these are the three fires that should be honored, revered, esteemed, and venerated, and should be well and happily attended to.

‘‘Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo’’ti.

“But indeed, brahmin, this wood fire should be kindled from time to time, disregarded from time to time, extinguished from time to time, and set aside from time to time.”

Evaṃ vutte uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyata’’nti. Catutthaṃ.

When this was said, the brahmin Uggatasarīra said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! … From this day forward, may Master Gotama remember me as a lay follower who has gone for refuge for life. And now, Master Gotama, I release five hundred bulls and I give them their lives; I release five hundred bullocks and I give them their lives; I release five hundred heifers and I give them their lives; I release five hundred goats and I give them their lives; I release five hundred rams and I give them their lives. Let them eat green grass and drink cool water, and may a cool wind blow upon them.” The Fourth.

5. Paṭhamasaññāsuttaṃ

5. The First Discourse on Perceptions

48. ‘‘Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.

48. “Monks, these seven perceptions, when developed and cultivated, are of great fruit and great benefit, have the Deathless as their ground, and have the Deathless as their culmination.

‘‘Katamā [Pg.433] satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Pañcamaṃ.

“What are the seven? The perception of the foul, the perception of death, the perception of the repulsive in food, the perception of non-delight in the whole world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in suffering. These, monks, are the seven perceptions that, when developed and cultivated, are of great fruit and great benefit, have the Deathless as their ground, and have the Deathless as their culmination.” The Fifth.

6. Dutiyasaññāsuttaṃ

6. The Second Discourse on Perceptions

49. ‘‘Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.

49. “Monks, these seven perceptions, when developed and cultivated, are of great fruit and great benefit, have the Deathless as their ground, and have the Deathless as their culmination. What are the seven? The perception of the foul, the perception of death, the perception of the repulsive in food, the perception of non-delight in the whole world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in suffering. These, monks, are the seven perceptions that, when developed and cultivated, are of great fruit and great benefit, have the Deathless as their ground, and have the Deathless as their culmination.”

‘‘‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘The perception of unattractiveness, monks, when developed and cultivated, is of great fruit and great benefit, has the Deathless as its ground, and has the Deathless as its culmination.’ Thus, indeed, this was said. And in reference to what was this said? Monks, for a bhikkhu who dwells frequently with a mind familiar with the perception of unattractiveness, his mind recoils, shrinks back, and turns away from engaging in sexual intercourse; it does not expand, and either equanimity or revulsion is established. Just as, monks, a chicken feather or a piece of sinew, when thrown into a fire, recoils, shrinks back, and turns away, and does not expand—in the same way, monks, for a bhikkhu who dwells frequently with a mind familiar with the perception of unattractiveness, his mind recoils, shrinks back, and turns away from engaging in sexual intercourse; it does not expand, and either equanimity or revulsion is established.

‘‘Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ[Pg.434], bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

If, monks, for a bhikkhu dwelling frequently with a mind familiar with the perception of unattractiveness, his mind inclines toward engaging in sexual intercourse and non-revulsion is established, it should be understood by that bhikkhu thus: ‘My perception of unattractiveness is undeveloped; for me, there is no distinction between a former and a later time; I have not attained the power of development.’ Thus he is clearly aware in that matter. But if, monks, for a bhikkhu dwelling frequently with a mind familiar with the perception of unattractiveness, his mind recoils, shrinks back, and turns away from engaging in sexual intercourse, and does not expand, and either equanimity or revulsion is established, it should be understood by that bhikkhu thus: ‘My perception of unattractiveness is well-developed; for me, there is a distinction between a former and a later time; I have attained the power of development.’ Thus he is clearly aware in that matter. ‘The perception of unattractiveness, monks, when developed and cultivated, is of great fruit and great benefit, has the Deathless as its ground, and has the Deathless as its culmination.’ It is in reference to this that what was said has been said.

‘‘‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘The perception of death, monks, when developed and cultivated, is of great fruit and great benefit, has the Deathless as its ground, and has the Deathless as its culmination.’ Thus, indeed, this was said. And in reference to what was this said? Monks, for a bhikkhu who dwells frequently with a mind familiar with the perception of death, his mind recoils, shrinks back, and turns away from craving for life; it does not expand, and either equanimity or revulsion is established. Just as, monks, a chicken feather or a piece of sinew, when thrown into a fire, recoils, shrinks back, and turns away, and does not expand—in the same way, monks, for a bhikkhu who dwells frequently with a mind familiar with the perception of death, his mind recoils, shrinks back, and turns away from craving for life; it does not expand, and either equanimity or revulsion is established.

‘‘Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

If, monks, for a bhikkhu dwelling frequently with a mind familiar with the perception of death, his mind inclines toward craving for life and non-revulsion is established, it should be understood by that bhikkhu thus: ‘My perception of death is undeveloped; for me, there is no distinction between a former and a later time; I have not attained the power of development.’ Thus he is clearly aware in that matter. But if, monks, for a bhikkhu dwelling frequently with a mind familiar with the perception of death, his mind recoils, shrinks back, and turns away from craving for life, and does not expand, and either equanimity or revulsion is established, it should be understood by that bhikkhu thus: ‘My perception of death is well-developed; for me, there is a distinction between a former and a later time; I have attained the power of development.’ Thus he is clearly aware in that matter. ‘The perception of death, monks, when developed and cultivated, is of great fruit and great benefit, has the Deathless as its ground, and has the Deathless as its culmination.’ It is in reference to this that what was said has been said.

‘‘‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati [Pg.435] …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘The perception of repulsiveness in food, monks, when developed and cultivated, is of great fruit and great benefit, has the Deathless as its ground, and has the Deathless as its culmination.’ Thus, indeed, this was said. And in reference to what was this said? Monks, for a bhikkhu who dwells frequently with a mind familiar with the perception of repulsiveness in food, his mind recoils, shrinks back, and turns away from craving for tastes; it does not expand, and either equanimity or revulsion is established. Just as, monks, a chicken feather or a piece of sinew, when thrown into a fire, recoils, shrinks back, and turns away, and does not expand; in the same way, monks, for a bhikkhu who dwells frequently with a mind familiar with the perception of repulsiveness in food, his mind recoils, shrinks back, and turns away from craving for tastes; it does not expand, and either equanimity or revulsion is established.

‘‘Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

Bhikkhus, if, while a bhikkhu dwells frequently with a mind familiarized with the perception of repulsiveness in food, his mind inclines towards craving for tastes and a state of non-repulsiveness is established, it should be understood by that bhikkhu: ‘My perception of repulsiveness in food is undeveloped; for me, there is no distinction between a former and a later state; I have not attained the power of development.’ Thus he is clearly comprehending in that matter. But if, bhikkhus, while a bhikkhu dwells frequently with a mind familiarized with the perception of repulsiveness in food, his mind recoils from craving for tastes... and either equanimity or a state of repulsiveness is established, it should be understood by that bhikkhu: ‘My perception of repulsiveness in food is well-developed; for me, there is a distinction between a former and a later state; I have attained the power of development.’ Thus he is clearly comprehending in that matter. ‘Bhikkhus, the perception of repulsiveness in food, when developed and frequently practiced, is of great fruit and great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ It was with reference to this that this was said.

‘‘‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… seyyathāpi bhikkhave…pe… patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘Bhikkhus, the perception of non-delight in the entire world, when developed and frequently practiced, is of great fruit and great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ Thus it was said. And with reference to what was it said? Bhikkhus, when a bhikkhu dwells frequently with a mind familiarized with the perception of non-delight in the entire world, his mind recoils from the variegations of the world... Just as, bhikkhus... it recoils, shrinks, and retreats, and does not expand. In the same way, bhikkhus, when a bhikkhu dwells frequently with a mind familiarized with the perception of non-delight in the entire world, his mind recoils, shrinks, and retreats from the variegations of the world, and does not expand; and either equanimity or a state of repulsiveness is established.

‘‘Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me [Pg.436] bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

Bhikkhus, if, while a bhikkhu dwells frequently with a mind familiarized with the perception of non-delight in the entire world, his mind inclines towards the variegations of the world and a state of non-repulsiveness is established, it should be understood by that bhikkhu: ‘My perception of non-delight in the entire world is undeveloped; for me, there is no distinction between a former and a later state; I have not attained the power of development.’ Thus he is clearly comprehending in that matter. But if, bhikkhus, while a bhikkhu dwells frequently with a mind familiarized with the perception of non-delight in the entire world, his mind recoils from the variegations of the world... and either equanimity or a state of repulsiveness is established, it should be understood by that bhikkhu: ‘My perception of non-delight in the entire world is well-developed; for me, there is a distinction between a former and a later state; I have attained the power of development.’ Thus he is clearly comprehending in that matter. ‘Bhikkhus, the perception of non-delight in the entire world, when developed and frequently practiced, is of great fruit and great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ It was with reference to this that this was said.

‘‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti.

‘Bhikkhus, the perception of impermanence, when developed and frequently practiced, is of great fruit and great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ Thus it has been said. And with reference to what was this said? Bhikkhus, when a bhikkhu dwells frequently with a mind familiarized with the perception of impermanence, his mind recoils from gain, honor, and fame... and either equanimity or a state of repulsiveness is established. Just as, bhikkhus, a chicken feather or a strip of sinew thrown into a fire recoils, shrinks, and retreats, and does not expand. In the same way, bhikkhus, when a bhikkhu dwells frequently with a mind familiarized with the perception of impermanence, his mind recoils from gain, honor, and fame... and either equanimity or a state of repulsiveness is established.

‘‘Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

Bhikkhus, if, while a bhikkhu dwells frequently with a mind familiarized with the perception of impermanence, his mind inclines towards gain, honor, and fame, and a state of non-repulsiveness is established, it should be understood by that bhikkhu: ‘My perception of impermanence is undeveloped; for me, there is no distinction between a former and a later state; I have not attained the power of development.’ Thus he is clearly comprehending in that matter. But if, bhikkhus, while a bhikkhu dwells frequently with a mind familiarized with the perception of impermanence, his mind recoils, shrinks, and retreats from gain, honor, and fame, not expanding, and either equanimity or a state of repulsiveness is established, it should be understood by that bhikkhu: ‘My perception of impermanence is well-developed; for me, there is a distinction between a former and a later state; I have attained the power of development.’ Thus he is clearly comprehending in that matter. ‘Bhikkhus, the perception of impermanence, when developed and frequently practiced, is of great fruit and great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ It was with reference to this that this was said.

‘‘‘Anicce [Pg.437] dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.

‘The perception of suffering in the impermanent, bhikkhus, when developed and frequently practiced, is of great fruit, of great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ Thus indeed has this been said. And in reference to what was this said? When a bhikkhu dwells frequently with a mind familiarized with the perception of suffering in the impermanent, bhikkhus, a keen perception of danger regarding laziness, indolence, laxity in effort, negligence, lack of application, and lack of reflection is established in him, just as, bhikkhus, with an executioner with a raised sword.

‘‘Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“If, bhikkhus, for a bhikkhu who frequently dwells with a mind familiarized with the perception of suffering in the impermanent, a keen perception of danger regarding laziness, indolence, laxity in effort, negligence, lack of application, and lack of reflection is not established in him, just as, bhikkhus, with an executioner with a raised sword, it should be understood by that bhikkhu: ‘The perception of suffering in the impermanent has not been developed by me; there is no distinction for me between a former and a later time; I have not attained the power of development.’ Thus, in that matter, he is clearly comprehending. But if, bhikkhus, for a bhikkhu who frequently dwells with a mind familiarized with the perception of suffering in the impermanent, a keen perception of danger regarding laziness, indolence, laxity in effort, negligence, lack of application, and lack of reflection is established in him, just as, bhikkhus, with an executioner with a raised sword, it should be understood by that bhikkhu: ‘The perception of suffering in the impermanent has been well-developed by me; there is a distinction for me between a former and a later time; I have attained the power of development.’ Thus, in that matter, he is clearly comprehending. ‘The perception of suffering in the impermanent, bhikkhus, when developed and made much of, is of great fruit, of great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ That which was spoken was spoken in reference to this.”

‘‘‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.

“‘The perception of not-self in suffering, bhikkhus, when developed and made much of, is of great fruit, of great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ Thus indeed has this been said. And in reference to what was this said? When a bhikkhu frequently dwells with a mind familiarized with the perception of not-self in suffering, bhikkhus, his mind, in regard to this conscious body and all external signs, becomes devoid of I-making, mine-making, and conceit; it has transcended the classifications of conceit, is peaceful, and well-liberated.”

‘‘Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā[Pg.438], natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti.

“If, bhikkhus, for a bhikkhu who frequently dwells with a mind familiarized with the perception of not-self in suffering, his mind, in regard to this conscious body and all external signs, does not become devoid of I-making, mine-making, and conceit, has not transcended the classifications of conceit, is not peaceful, and not well-liberated, it should be understood by that bhikkhu: ‘The perception of not-self in suffering has not been developed by me; there is no distinction for me between a former and a later time; I have not attained the power of development.’ Thus, in that matter, he is clearly comprehending.”

‘‘Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābala’nti. Itiha tattha sampajāno hoti. ‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“But if, bhikkhus, for a bhikkhu who frequently dwells with a mind familiarized with the perception of not-self in suffering, his mind, in regard to this conscious body and all external signs, becomes devoid of I-making, mine-making, and conceit, has transcended the classifications of conceit, is peaceful, and well-liberated, it should be understood by that bhikkhu: ‘The perception of not-self in suffering has been well-developed by me; there is a distinction for me between a former and a later time; I have attained the power of development.’ Thus, in that matter, he is clearly comprehending. ‘The perception of not-self in suffering, bhikkhus, when developed and made much of, is of great fruit, of great benefit, has the Deathless as its foundation, and has the Deathless as its culmination.’ That which was spoken was spoken in reference to this.”

‘‘Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Chaṭṭhaṃ.

“Indeed, bhikkhus, these seven perceptions, when developed and made much of, are of great fruit, of great benefit, have the Deathless as their foundation, and have the Deathless as their culmination.” The Sixth.

7. Methunasuttaṃ

7. The Discourse on Sexual Union

50. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo brahmacārī paṭijānātī’’ti? ‘‘Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’’’ti. ‘‘Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti?

50. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After an exchange of friendly, courteous talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said to the Blessed One: “Does Master Gotama claim to be one who lives the holy life?” “Brahmin, if anyone could rightly say, ‘He lives the holy life that is unbroken, flawless, unspotted, unstained, complete, and pure,’ it is of me that one could rightly say it. For I, brahmin, live the holy life that is unbroken, flawless, unspotted, unstained, complete, and pure.” “But, Master Gotama, what is the breaking, the flaw, the spot, and the stain in the holy life?”

‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena sokehi [Pg.439] paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

“Here, brahmin, some ascetic or brahmin, while claiming to live the holy life rightly, does not indeed engage in sexual intercourse with a woman; but he delights in a woman’s anointing, massaging, bathing, and kneading. He savors that, desires that, and attains gratification from that. This, brahmin, is a breaking, a flaw, a spot, and a stain in the holy life. This one, brahmin, is said to live an impure holy life; yoked by the yoke of sexual union, he is not freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. He is not freed from suffering, I say.”

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati; api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ; api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

“Furthermore, brahmin, here some ascetic or brahmin, while claiming to live the holy life rightly, does not indeed engage in sexual intercourse with a woman, nor does he delight in being anointed, massaged, bathed, and kneaded by a woman; but he jests, plays, and laughs with a woman… Or he does not jest, play, and laugh with a woman; but he gazes and stares eye to eye with a woman… Or he does not gaze and stare eye to eye with a woman; but he listens to the sound of a woman from behind a wall or a fence as she is laughing, speaking, singing, or weeping… Or he does not listen to the sound of a woman…; but he recollects the former laughter, talk, and play that he had with a woman… Or he does not recollect that former laughter, talk, and play…; but he sees a householder or a householder’s son provided with, possessed of, and enjoying the five strands of sensual pleasure… Or he does not see a householder or a householder’s son…; but he practices the holy life aspiring to be reborn in a certain class of gods, thinking: ‘By this virtue or observance or austerity or holy life, I will become a god or one of the gods.’ He savors that, desires that, and attains gratification from that. This, brahmin, is also a breaking, a flaw, a spot, and a stain in the holy life. This one, brahmin, is said to live an impure holy life, yoked by the yoke of sexual union; he is not freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. He is not freed from suffering, I say.”

‘‘Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

“Brahmin, for as long as I saw that any one of these seven yokes of sexual union was not abandoned in myself, for so long I did not claim to have awakened to the unsurpassed, perfect and full enlightenment in this world with its gods, Māra, and Brahmā, in this population with its ascetics and brahmins, with its gods and humans.”

‘‘Yato [Pg.440] ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. ‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti.

“But when, brahmin, I did not see that any one of these seven yokes of sexual union was unabandoned in myself, then I claimed to have awakened to the unsurpassed, perfect and full enlightenment in this world with its gods, Māra, and Brahmā, in this population with its ascetics and brahmins, with its gods and humans. And knowledge and vision arose in me: ‘Unshakeable is my liberation of mind. This is the last birth. Now there is no further becoming.’”

Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

When this was said, the brahmin Jāṇussoṇi said to the Blessed One: “Excellent, Venerable Gotama! Excellent, Venerable Gotama! … May the Venerable Gotama remember me as a lay follower who has gone for refuge for life, from this day forward.” The Seventh.

8. Saṃyogasuttaṃ

8. The Discourse on Union

51. ‘‘Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha…pe… katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?

51. “Monks, I will teach you the discourse on the Dhamma concerning union and disunion. Listen… And what, monks, is this discourse on the Dhamma concerning union and disunion?”

‘‘Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha rajjati tatrābhiramati. Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.

“Monks, a woman attends internally to her female faculty—feminine behaviour, feminine attire, feminine ways, feminine desire, feminine voice, feminine adornment. She delights in that and rejoices in that. Being delighted in that and rejoicing in that, she attends externally to the male faculty—masculine behaviour, masculine attire, masculine ways, masculine desire, masculine voice, masculine adornment. She delights in that and rejoices in that. Being delighted in that and rejoicing in that, she longs for union externally. And whatever pleasure and happiness arise for her dependent on that union, she longs for that too. Monks, beings who delight in femininity enter into union with men. In this way, monks, a woman does not transcend her femininity.”

‘‘Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha rajjati tatrābhiramati. So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. Purisatte, bhikkhave, abhiratā sattā [Pg.441] itthīsu saṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati. Evaṃ kho, bhikkhave, saṃyogo hoti.

“Monks, a man attends internally to his male faculty—masculine behaviour, masculine attire, masculine ways, masculine desire, masculine voice, masculine adornment. He delights in that and rejoices in that. Being delighted in that and rejoicing in that, he attends externally to the female faculty—feminine behaviour, feminine attire, feminine ways, feminine desire, feminine voice, feminine adornment. He delights in that and rejoices in that. Being delighted in that and rejoicing in that, he longs for union externally. And whatever pleasure and happiness arise for him dependent on union, he longs for that too. Monks, beings who delight in masculinity enter into union with women. In this way, monks, a man does not transcend his masculinity. In this way, monks, union occurs.”

‘‘Kathañca, bhikkhave, visaṃyogo hoti? Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. Sā tattha na rajjati, sā tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. Sā tattha na rajjati, tatra nābhiramati. Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati. Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Itthatte, bhikkhave, anabhiratā sattā purisesu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.

“And how, monks, does disunion occur? Monks, a woman does not attend internally to her female faculty—feminine behavior, feminine appearance, feminine ways, feminine desire, feminine voice, feminine adornment. She is not impassioned by that; she does not delight in that. Being unimpassioned by that and not delighting in that, she does not attend externally to the male faculty—masculine behavior, masculine appearance, masculine ways, masculine desire, masculine voice, masculine adornment. She is not impassioned by that; she does not delight in that. Being unimpassioned by that and not delighting in that, she does not long for union externally. And whatever pleasure and mental joy arise for her on account of union, she does not long for that. Monks, beings who do not delight in the female state have attained disunion from men. In this way, monks, a woman transcends the female state.”

‘‘Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti – purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. So tattha na rajjati, so tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti – itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. So tattha na rajjati, tatra nābhiramati. So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati. Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati. Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā. Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati. Evaṃ kho, bhikkhave, visaṃyogo hoti. Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo’’ti. Aṭṭhamaṃ.

“Monks, a man does not attend internally to his male faculty—masculine behavior, masculine appearance, masculine ways, masculine desire, masculine voice, masculine adornment. He is not impassioned by that; he does not delight in that. Being unimpassioned by that and not delighting in that, he does not attend externally to the female faculty—feminine behavior, feminine appearance, feminine ways, feminine desire, feminine voice, feminine adornment. He is not impassioned by that; he does not delight in that. Being unimpassioned by that and not delighting in that, he does not long for union externally. And whatever pleasure and mental joy arise for him on account of union, he does not long for that. Monks, beings who do not delight in the male state have attained disunion from women. In this way, monks, a man transcends the male state. In this way, monks, disunion occurs. This, monks, is the Dhamma exposition concerning union and disunion.” The eighth.

9. Dānamahapphalasuttaṃ

9. The Discourse on the Great Fruit of Giving

52. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ – ‘‘cirassutā no, bhante, bhagavato [Pg.442] sammukhā dhammīkathā. Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Tenahāvuso, tadahuposathe āgaccheyyātha, appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evaṃ, bhante’’ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

52. At one time the Blessed One was dwelling at Campā on the banks of the Gaggarā pond. Then many lay followers of Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and sat down to one side. Sitting to one side, the lay followers of Campā said this to the Venerable Sāriputta: 'Venerable sir, it has been a long time since we heard a Dhamma talk in the Blessed One's presence. It would be good, venerable sir, if we might get to hear a Dhamma talk in the Blessed One's presence.' 'Well then, friends, come on that Uposatha day. Perhaps you might get to hear a Dhamma talk in the Blessed One's presence.' 'Yes, venerable sir,' replied the lay followers of Campā to the Venerable Sāriputta. Then, having risen from their seats, they paid homage to the Venerable Sāriputta, circumambulated him respectfully, and departed.

Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

Then, on that Uposatha day, the lay followers of Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and stood to one side. Then the Venerable Sāriputta, together with those lay followers of Campā, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Sāriputta said this to the Blessed One:

‘‘Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti? ‘‘Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. ‘‘Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti?

“Venerable sir, could it be that in some cases the very same gift, when given, is not of great fruit and great benefit, while in other cases the very same gift, when given, is of great fruit and great benefit?” “It could be, Sāriputta, that in some cases the very same gift, when given, is not of great fruit and great benefit, while in other cases the very same gift, when given, is of great fruit and great benefit.” “What is the cause, venerable sir, what is the reason, that in some cases the very same gift, when given, is not of great fruit and great benefit; and what is the cause, venerable sir, what is the reason, that in other cases the very same gift, when given, is of great fruit and great benefit?”

‘‘Idha, sāriputta, ekacco sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna’’nti? ‘‘Evaṃ, bhante’’.

“Here, Sāriputta, a certain person gives a gift with expectation, gives a gift with a mind bound to the result, gives a gift with a view to accumulation, gives a gift thinking, ‘Having departed, I will enjoy this in the next world.’ He gives that gift—food, drink, clothing, a vehicle, garlands, scent, and ointment, bedding, a dwelling, and requisites for a lamp—to an ascetic or a brahmin. What do you think, Sāriputta, might a certain person here give such a gift?” “Yes, venerable sir.”

‘‘Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So [Pg.443] taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ.

“Therein, Sāriputta, as to that person who gives a gift with expectation, gives a gift with a mind bound to the result, gives a gift with a view to accumulation, and gives a gift thinking, ‘Having departed, I will enjoy this in the next world’—he, having given that gift, at the breaking up of the body, after death, arises in companionship with the devas of the Four Great Kings. Having exhausted that kamma, that power, that fame, and that sovereignty, he is a returner, one who comes back to this state.”

‘‘Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; api ca kho ‘sāhu dāna’nti dānaṃ deti…pe… napi ‘sāhu dāna’nti dānaṃ deti; api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti…pe… napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti; api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti…pe… napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti; api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti…pe… napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti…pe… napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dāna’’nti? ‘‘Evaṃ, bhante’’.

“But here, Sāriputta, a certain person does not give a gift with expectation, does not give a gift with a mind bound to the result, does not give a gift with a view to accumulation, and does not give a gift thinking, ‘Having departed, I will enjoy this in the next world.’ But rather, he gives a gift thinking, ‘Giving is good.’ … Nor does he give a gift thinking, ‘Giving is good,’ but rather, he gives a gift thinking, ‘This was given before, done before by my fathers and grandfathers; it is not right for me to let this ancient family lineage decline.’ … Nor does he give a gift thinking, ‘This was given before, done before by my fathers and grandfathers; it is not right for me to let this ancient family lineage decline,’ but rather, he gives a gift thinking, ‘I cook, but these others do not cook; it is not proper for me, who cooks, not to give to those who do not cook.’ … Nor does he give a gift thinking, ‘I cook, but these others do not cook; it is not proper for me, who cooks, not to give to those who do not cook,’ but rather, he gives a gift thinking, ‘Just as were the great sacrifices of the ancient seers—that is, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—so will this distribution of gifts of mine be.’ … Nor does he give a gift thinking, ‘Just as were the great sacrifices of the ancient seers… so will this distribution of gifts of mine be,’ but rather, he gives a gift thinking, ‘When I give this gift, my mind becomes serene, and satisfaction and gladness arise.’ … Nor does he give a gift thinking, ‘When I give this gift, my mind becomes serene, and satisfaction and gladness arise,’ but rather, he gives the gift as an adornment for the mind, as a requisite for the mind. He gives that gift to an ascetic or a brahmin—food, drink, clothing, a vehicle, garlands, scent, and ointment, bedding, a dwelling, and requisites for a lamp. What do you think, Sāriputta, might a certain person here give such a gift?” “Yes, venerable sir.”

‘‘Tatra, sāriputta, yvāyaṃ na heva sāpekho dānaṃ deti; na patibaddhacitto dānaṃ deti; na sannidhipekho dānaṃ deti; na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; napi ‘sāhu dāna’nti dānaṃ deti; napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi [Pg.444] na arahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti; napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti; napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsa’’nti. Navamaṃ.

“Here, Sāriputta, the person who gives a gift not with expectation; not with a mind bound to the result; not with a view to accumulation; not thinking, ‘Having departed, I will enjoy this in the next world’; nor thinking, ‘Giving is good’; nor thinking, ‘This was given before, done before by my fathers and grandfathers; it is not right for me to let this ancient family lineage decline’; nor thinking, ‘I cook, but these others do not cook; it is not proper for me, who cooks, not to give to those who do not cook’; nor thinking, ‘Just as were the great sacrifices of the ancient seers—that is, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—so will this distribution of gifts of mine be’; nor thinking, ‘When I give this gift, my mind becomes serene, and satisfaction and gladness arise’; but rather gives the gift as an adornment for the mind, as a requisite for the mind—having given that gift, with the breakup of the body, after death, he is reborn in the company of the gods of the Brahmā group. Having exhausted that kamma, that power, that fame, and that sovereignty, he becomes a non-returner, not returning to this state of existence. This, Sāriputta, is the cause, this is the condition, whereby for a certain person here a gift given in just this way is not of great fruit, not of great benefit. This, Sāriputta, is the cause, this is the condition, whereby for a certain person here a gift given in just this way is of great fruit, is of great benefit.” Ninth.

10. Nandamātāsuttaṃ

10. The Discourse to Nandamātā

53. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsati.

53. Thus have I heard. At one time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were journeying in the Dakkhiṇāgiri country with a large Saṅgha of bhikkhus. Now at that time, the laywoman Nandamātā of Veḷukaṇṭakī, having risen at the time of dawn, was reciting the Pārāyana aloud.

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.

At that time, the great king Vessavaṇa was traveling from the northern direction to the southern direction on some business. The great king Vessavaṇa heard the laywoman Nandamātā reciting the Pārāyana aloud. Having heard, he stood waiting for the conclusion of the recitation.

Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi. Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi – ‘‘sādhu bhagini, sādhu bhaginī’’ti! ‘‘Ko paneso, bhadramukhā’’ti? ‘‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’’ti. ‘‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito [Pg.445] idaṃ te hotu ātitheyya’’nti. ‘‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva me bhavissati ātitheyya’’nti.

Then the laywoman Nandamātā, having recited the Pārāyana aloud, became silent. Then the great king Vessavaṇa, knowing that the laywoman Nandamātā's recitation had concluded, expressed his approval: ‘Excellent, sister! Excellent, sister!’ ‘But who are you, good sir?’ ‘Sister, I am your brother, the great king Vessavaṇa.’ ‘It is good, good sir. In that case, let this discourse on the Dhamma that I have recited be a gift of hospitality for you.’ ‘Excellent, sister. Let this indeed be a gift of hospitality for me. And tomorrow, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna will come to Veḷukaṇṭaka without having had their morning meal. Having served that Saṅgha of bhikkhus, you should dedicate the offering to me. That too will be a gift of hospitality for me.’”

Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi – ‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta’’’nti. ‘‘Evaṃ, ayye’’ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi – ‘‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhatta’’nti. Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Then, after that night had passed, the female lay disciple Nandamātā had exquisite foods, both hard and soft, prepared in her own home. Then the Saṅgha of bhikkhus, headed by the Venerable Sāriputta and the Venerable Moggallāna, arrived at Veḷukaṇṭaka without having had their morning meal. Then the female lay disciple Nandamātā addressed a certain man: 'Come, good man, go to the monastery and announce the time to the Saṅgha of bhikkhus, saying: “Venerable sirs, it is time; the meal is ready at the residence of the lady Nandamātā.”' 'Yes, my lady,' that man replied to the female lay disciple Nandamātā. He went to the monastery and announced the time to the Saṅgha of bhikkhus: 'Venerable sirs, it is time; the meal is ready at the residence of the lady Nandamātā.' Then the Saṅgha of bhikkhus, headed by the Venerable Sāriputta and the Venerable Moggallāna, having dressed in the forenoon and taken their bowls and robes, approached the residence of the female lay disciple Nandamātā. Having approached, they sat down on the prepared seats. Then the female lay disciple Nandamātā, with her own hands, served the Saṅgha of bhikkhus headed by the Venerable Sāriputta and the Venerable Moggallāna with exquisite foods, both hard and soft, until they were satisfied and indicated they had had enough.

Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca – ‘‘ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī’’ti?

Then the female lay disciple Nandamātā, having observed that the Venerable Sāriputta had finished his meal and withdrawn his hand from the bowl, sat down to one side. As she was sitting to one side, the Venerable Sāriputta said this to her: 'Who, Nandamātā, informed you of the arrival of the Saṅgha of bhikkhus?'

‘‘Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ. Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi – ‘sādhu, bhagini, sādhu, bhaginī’ti! ‘Ko paneso, bhadramukhā’ti? ‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti. ‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo [Pg.446] bhaṇito idaṃ te hotu ātitheyya’nti. ‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ. Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi. Etañceva me bhavissati ātitheyya’nti. Yadidaṃ, bhante, dāne puññañca puññamahī ca taṃ vessavaṇassa mahārājassa sukhāya hotū’’ti.

“Venerable sir, at dawn this day, I arose and recited the Pārāyana aloud, after which I became silent. Then, venerable sir, the great king Vessavaṇa, knowing that my recitation had concluded, greatly rejoiced, saying: ‘Excellent, sister! Excellent, sister!’ I asked, ‘Who are you, gracious one?’ He replied, ‘Sister, I am your brother, the great king Vessavaṇa.’ I said, ‘Excellent, gracious one. In that case, may this discourse on the Dhamma that I have recited be your gift of hospitality.’ He said, ‘Excellent, sister, let this very thing be my gift of hospitality. And tomorrow, the Saṅgha of bhikkhus, headed by the Venerable Sāriputta and the Venerable Moggallāna, will arrive at Veḷukaṇṭaka without having had their morning meal. Serve that Saṅgha of bhikkhus and then dedicate the offering to me. This, too, will be my gift of hospitality.’ Venerable sir, whatever merit and great merit there is in this act of giving, may it be for the happiness of the great king Vessavaṇa.”

‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī’’ti.

“It is wonderful, Nandamātā, it is marvelous, Nandamātā! That you should converse face to face with the great king Vessavaṇa, a devaputta of such great power and majesty!”

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, nando nāma ekaputtako piyo manāpo. Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ. Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathatta’’nti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.

“Venerable sir, this is not my only wonderful and marvelous quality. I have another wonderful and marvelous quality. Venerable sir, I had a dear and beloved only son named Nanda. The kings, for some reason, forcibly dragged him away and deprived him of life. Yet, venerable sir, whether that boy was being seized or had been seized, was being tormented or had been tormented, was being killed or had been killed, I am not aware of any alteration in my mind.” “It is wonderful, Nandamātā, it is marvelous, Nandamātā! That you should be able to purify even the arising of a thought!”

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno. So me teneva purimena attabhāvena uddassesi. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathatta’’nti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.

“Venerable sir, this is not my only wonderful and marvelous quality. I have another wonderful and marvelous quality. Venerable sir, my husband passed away and was reborn in a certain yakkha existence. He revealed himself to me in that very same former body. But, venerable sir, I am not aware of any alteration in my mind on account of that.” “It is wonderful, Nandamātā, it is marvelous, Nandamātā! That you should be able to purify even the arising of a thought!”

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā, kuto pana kāyenā’’ti! ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte! Yatra hi nāma cittuppādampi parisodhessasī’’ti.

“Venerable sir, this is not my only wonderful and marvelous quality. I have another wonderful and marvelous quality. Venerable sir, from the time I was brought to my husband, I being young and he also being young, I am not aware of having transgressed against him even in mind, let alone with the body.” “It is wonderful, Nandamātā, it is marvelous, Nandamātā! That you should be able to purify even the arising of a thought!”

‘‘Na [Pg.447] kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!

“Venerable sir, this is not my only wonderful and marvelous quality. I have another wonderful and marvelous quality. Venerable sir, from the time I was declared a female lay disciple, I am not aware of having intentionally transgressed any training rule.” “It is wonderful, Nandamātā, it is marvelous, Nandamātā!”

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Idhāhaṃ, bhante, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāye paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!

“Venerable sir, this is not my only wonderful and amazing quality. I have another wonderful and amazing quality. Here, venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the stilling of applied thought and sustained thought, I enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without applied thought and sustained thought, and has rapture and happiness born of concentration. With the fading away of rapture, I dwell equanimously, mindful and clearly comprehending, and I experience happiness with the body; I enter and dwell in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and grief, I enter and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.” “It is wonderful, Nandamātā, it is amazing, Nandamātā!”

‘‘Na kho me, bhante, eseva acchariyo abbhuto dhammo. Atthi me aññopi acchariyo abbhuto dhammo. Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī’’ti. ‘‘Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte’’ti!

“Venerable sir, this is not my only wonderful and amazing quality. I have another wonderful and amazing quality. Venerable sir, of these five lower fetters taught by the Blessed One, I do not perceive any of them as unabandoned in myself.” “It is wonderful, Nandamātā, it is amazing, Nandamātā!”

Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dasamaṃ.

Then, having instructed, encouraged, roused, and gladdened the female lay follower Nandamātā with a Dhamma talk, the Venerable Sāriputta rose from his seat and departed. The Tenth.

Mahāyaññavaggo pañcamo.

The Chapter on the Great Sacrifice, the Fifth.

Tassuddānaṃ –

The summary verse for this:

Ṭhiti ca parikkhāraṃ dve, aggī saññā ca dve parā;

Methunā saṃyogo dānaṃ, nandamātena te dasāti.

Two on Stations, one on Requisites, two on Fire, and two others on Perceptions; Intercourse, Union, Giving, and Nandamātā—these are the ten.

Paṭhamapaṇṇāsakaṃ samattaṃ.

The First Fifty is concluded.

6. Abyākatavaggo

6. The Chapter on the Undeclared

1. Abyākatasuttaṃ

1. The Discourse on the Undeclared

54. Atha [Pg.448] kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū’’ti?

54. Then a certain bhikkhu approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, that bhikkhu said this to the Blessed One: “Venerable Sir, what is the cause, what is the reason, why doubt does not arise in a learned noble disciple concerning the undeclared matters?”

‘‘Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. ‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ. Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

“Bhikkhu, it is through the cessation of views that doubt does not arise in a learned noble disciple concerning the undeclared matters. ‘The Tathāgata exists after death’—this, bhikkhu, is a matter of view. ‘The Tathāgata does not exist after death’—this, bhikkhu, is a matter of view. ‘The Tathāgata both exists and does not exist after death’—this, bhikkhu, is a matter of view. ‘The Tathāgata neither exists nor does not exist after death’—this, bhikkhu, is a matter of view. An unlearned ordinary person, bhikkhu, does not understand views, does not understand the origin of views, does not understand the cessation of views, and does not understand the practice leading to the cessation of views. For him, that view increases; he is not freed from birth, aging, death, sorrows, lamentations, pains, distresses, and despairs; he is not freed from suffering, I say.”

‘‘Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.

“But a learned noble disciple, bhikkhu, understands views, understands the origin of views, understands the cessation of views, and understands the practice leading to the cessation of views. For him, that view ceases; he is freed from birth, aging, death, sorrows, lamentations, pains, distresses, and despairs; he is freed from suffering, I say. Knowing thus and seeing thus, bhikkhu, a learned noble disciple does not declare: ‘The Tathāgata exists after death’; he does not declare: ‘The Tathāgata does not exist after death’; he does not declare: ‘The Tathāgata both exists and does not exist after death’; he does not declare: ‘The Tathāgata neither exists nor does not exist after death.’ Knowing thus and seeing thus, bhikkhu, a learned noble disciple is of a nature not to declare concerning the undeclared matters. Knowing thus and seeing thus, bhikkhu, a learned noble disciple is not agitated, does not tremble, does not quake, and does not fall into terror concerning the undeclared matters.”

‘‘‘Hoti [Pg.449] tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ…pe… saññāgatametaṃ …pe… maññitametaṃ…pe… papañcitametaṃ…pe… upādānagatametaṃ…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

“‘The Tathāgata exists after death’—this, bhikkhu, is a matter of craving… this is a matter of perception… this is a matter of conceiving… this is a matter of proliferation… this is a matter of clinging… ‘The Tathāgata exists after death’—this, bhikkhu, is a cause for remorse. ‘The Tathāgata does not exist after death’—this, bhikkhu, is a cause for remorse. ‘The Tathāgata both exists and does not exist after death’—this, bhikkhu, is a cause for remorse. ‘The Tathāgata neither exists nor does not exist after death’—this, bhikkhu, is a cause for remorse. An unlearned ordinary person, bhikkhu, does not understand remorse, does not understand the origin of remorse, does not understand the cessation of remorse, and does not understand the practice leading to the cessation of remorse. For him, that remorse increases; he is not freed from birth, aging, death, sorrows, lamentations, pains, distresses, and despairs; he is not freed from suffering, I say.”

‘‘Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā…pe… dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu. Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū’’ti. Paṭhamaṃ.

“Indeed, bhikkhu, a learned noble disciple understands remorse, understands the origin of remorse, understands the cessation of remorse, and understands the practice leading to the cessation of remorse. For him, that remorse ceases; he is freed from birth... he is freed from suffering, I say. Knowing thus and seeing thus, bhikkhu, a learned noble disciple does not declare: ‘The Tathāgata exists after death’... he does not declare: ‘The Tathāgata neither exists nor does not exist after death.’ Knowing thus and seeing thus, bhikkhu, a learned noble disciple is of a non-declarative nature regarding undeclared matters. Knowing thus and seeing thus, bhikkhu, a learned noble disciple is not agitated, does not tremble, does not quake, and does not fall into terror concerning the undeclared matters. This, bhikkhu, is the cause, this is the reason why doubt does not arise in a learned noble disciple concerning the undeclared matters.” First.

2. Purisagatisuttaṃ

2. The Discourse on the Courses of a Person

55. ‘‘Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘katamā ca, bhikkhave, satta purisagatiyo?

55. “Bhikkhus, I will teach you the seven courses of a person and parinibbāna without clinging. Listen to that and attend carefully; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “And what, bhikkhus, are the seven courses of a person?

‘‘Idha[Pg.450], bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

“Here, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me; it will not be, it will not become for me. What exists, what has come to be, that I abandon.’ He attains equanimity. He is not attached to existence, he is not attached to becoming; with right wisdom he sees the supreme, peaceful state. And yet that state is not in every way realized by him; the underlying tendency to conceit is not in every way abandoned in him; the underlying tendency to lust for existence is not in every way abandoned in him; the underlying tendency to ignorance is not in every way abandoned in him. With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen, would be extinguished. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me; it will not be, it will not become for me. What exists, what has come to be, that I abandon.’ He attains equanimity. He is not attached to existence, he is not attached to becoming; with right wisdom he sees the supreme, peaceful state. And yet that state is not in every way realized by him; the underlying tendency to conceit is not in every way abandoned in him; the underlying tendency to lust for existence is not in every way abandoned in him; the underlying tendency to ignorance is not in every way abandoned in him. With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

“Furthermore, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me; it will not be, it will not become for me. What exists, what has come to be, that I abandon.’ He attains equanimity. He is not attached to existence, he is not attached to becoming; with right wisdom he sees the supreme, peaceful state. And yet that state is not in every way realized by him; the underlying tendency to conceit is not in every way abandoned in him; the underlying tendency to lust for existence is not in every way abandoned in him; the underlying tendency to ignorance is not in every way abandoned in him. With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen and leaped up, would be extinguished. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me…’ … With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval.

‘‘Idha [Pg.451] pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

“Furthermore, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me…’ … With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen and leaped up, would be extinguished without reaching the ground. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me…’ … With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.

“Furthermore, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me…’ … With the destruction of the five lower fetters, he is one who attains parinibbāna upon landing. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen and leaped up, would be extinguished upon landing on the ground. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it were not, it would not be for me…’ … With the destruction of the five lower fetters, he is one who attains parinibbāna upon landing.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.

“Furthermore, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me…’ and so on… With the complete destruction of the five lower fetters, he is one who attains parinibbāna without exertion. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen and leaped up, might land on a small heap of grass or a small heap of sticks. There it might generate fire and smoke; and having generated fire and smoke, after consuming that same small heap of grass or small heap of sticks, it would be extinguished for lack of fuel. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me…’ and so on… With the complete destruction of the five lower fetters, he is one who attains parinibbāna without exertion.”

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu [Pg.452] evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.

“Furthermore, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me…’ and so on… With the complete destruction of the five lower fetters, he is one who attains parinibbāna with exertion. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen and leaped up, might land on a large heap of grass or a large heap of sticks. There it might generate fire and smoke; and having generated fire and smoke, after consuming that same large heap of grass or large heap of sticks, it would be extinguished for lack of fuel. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me…’ and so on… With the complete destruction of the five lower fetters, he is one who attains parinibbāna with exertion.”

‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammapaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe… so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Imā kho, bhikkhave, satta purisagatiyo.

“Furthermore, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me; it will not be, it will not be for me. What exists, what has come into being, that I abandon.’ Thus he attains equanimity. He is not attached to past existence, nor is he attached to future existence; with right wisdom he perfectly sees the supreme, peaceful state. Yet that state is not completely realized by him; the underlying tendency to conceit is not completely abandoned in him, the underlying tendency to craving for existence is not completely abandoned in him, the underlying tendency to ignorance is not completely abandoned in him. With the complete destruction of the five lower fetters, he is one who goes upstream, bound for the Akaniṭṭha realm. Just as, bhikkhus, when an iron pan heated all day is struck, a flake, having arisen and leaped up, might land on a great heap of grass or a great heap of sticks. There it might generate fire and smoke; and having generated fire and smoke, after consuming that same great heap of grass or great heap of sticks, it might burn a thicket and it might burn a grove. Having burned the thicket and the grove, upon reaching the edge of green grass, or a path, or a rock, or water, or a delightful stretch of ground, it would be extinguished for lack of fuel. Even so, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me…’ and so on… With the complete destruction of the five lower fetters, he is one who goes upstream, bound for the Akaniṭṭha realm. These, bhikkhus, are the seven courses of a person.”

‘‘Katamañca, bhikkhave, anupādāparinibbānaṃ? Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ. Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbāna’’nti. Dutiyaṃ.

“And what, bhikkhus, is the parinibbāna without clinging? Here, bhikkhus, a bhikkhu practices in this way: ‘If it had not been, it would not be for me; it will not be, it will not be for me. What exists, what has come into being, that I abandon.’ Thus he attains equanimity. He is not attached to past existence, nor is he attached to future existence; with right wisdom he perfectly sees the supreme, peaceful state. And that state is completely realized by him; the underlying tendency to conceit is completely abandoned in him, the underlying tendency to craving for existence is completely abandoned in him, the underlying tendency to ignorance is completely abandoned in him. Through the destruction of the taints… he dwells, having realized it for himself… This, bhikkhus, is called the parinibbāna without clinging. These, bhikkhus, are the seven courses of a person and the parinibbāna without clinging.” The Second.

3. Tissabrahmāsuttaṃ

3. The Discourse on Tissa the Brahmā

56. Evaṃ [Pg.453] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – ‘‘etā, bhante, bhikkhuniyo vimuttā’’ti. Aparā devatā bhagavantaṃ etadavoca – ‘‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’’ti. Idamavocuṃ tā devatā. Samanuñño satthā ahosi. Atha kho tā devatā ‘‘samanuñño satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.

56. Thus have I heard. At one time the Blessed One was dwelling at Rājagaha on the Vulture Peak mountain. Then, when the night was advanced, two devatās of surpassing beauty, illuminating the entire Vulture Peak, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one devatā said this to the Blessed One: ‘Venerable sir, these bhikkhunīs are liberated.’ The other devatā said this to the Blessed One: ‘Venerable sir, these bhikkhunīs are well liberated, with no remainder of clinging.’ This is what those devatās said. The Teacher approved. Then those devatās, understanding, ‘The Teacher approves,’ paid homage to the Blessed One, circumambulated him keeping him to their right, and vanished right there.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo vimuttā’ti. Aparā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti. Idamavocuṃ, bhikkhave, tā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū’’ti.

Then, when that night had passed, the Blessed One addressed the bhikkhus: ‘Bhikkhus, this night, when the night was advanced, two devatās of surpassing beauty, illuminating the entire Vulture Peak, approached me. Having approached, they paid homage to me and stood to one side. Standing to one side, bhikkhus, one devatā said this to me: “Venerable sir, these bhikkhunīs are liberated.” The other devatā said this to me: “Venerable sir, these bhikkhunīs are well liberated, without remaining substrate.” This is what those devatās said, bhikkhus. Having said this, they paid homage to me, circumambulated me keeping me to their right, and vanished right there.’

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrāpi naṃ evaṃ jānanti – ‘‘tisso brahmā mahiddhiko mahānubhāvo’’ti.

Now at that time, the Venerable Mahāmoggallāna was sitting not far from the Blessed One. Then this thought arose in the mind of the Venerable Mahāmoggallāna: ‘For what kind of devas, indeed, does such knowledge arise: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”?’ Now at that time, a bhikkhu named Tissa had recently passed away and had been reborn in a certain Brahmā world. There, he was also known as: ‘Tissa the Brahmā, of great psychic power and great majesty.’

Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova [Pg.454] āgacchantaṃ. Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca – ‘‘katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? ‘‘Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

Then the Venerable Mahāmoggallāna—just as a strong man might stretch out his bent arm or bend his stretched-out arm—disappeared from the Vulture Peak mountain and reappeared in that Brahmā world. Brahmā Tissa saw the Venerable Mahāmoggallāna coming from afar. Having seen him, he said this: ‘Come, friend Moggallāna! Welcome, friend Moggallāna! It has been a long time, friend Moggallāna, since you have made this occasion to come here. Sit, friend Moggallāna, this seat has been prepared.’ The Venerable Mahāmoggallāna sat down on the prepared seat. Brahmā Tissa also, having paid homage to the Venerable Mahāmoggallāna, sat down to one side. To Brahmā Tissa who was sitting to one side, the Venerable Mahāmoggallāna said this: ‘Tissa, for what kind of devas does such knowledge arise: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”?’ ‘Friend Moggallāna, it is for the devas of the Brahmā group that such knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”.’

‘‘Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti? ‘‘Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘Tissa, is it for all the devas of the Brahmā group that such knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”?’ ‘No, friend Moggallāna, it is not for all the devas of the Brahmā group that such knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”.’

‘‘Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti. Tesaṃ na evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti. Tesaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘Friend Moggallāna, those devas of the Brahmā group who are content with the sublime lifespan, content with the sublime complexion, content with the sublime happiness, content with the sublime glory, and content with the sublime sovereignty—they do not know the further escape as it really is. For them, such knowledge does not arise: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate.” But, friend Moggallāna, those devas of the Brahmā group who are not content with the sublime lifespan, not content with the sublime complexion, not content with the sublime happiness, not content with the sublime glory, and not content with the sublime sovereignty—they know the further escape as it really is. For them, such knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”.’

‘‘Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā ubhatobhāgavimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna[Pg.455], tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘Herein, friend Moggallāna, a bhikkhu is one liberated in both ways. Those devas know of him thus: “This venerable one is liberated in both ways. For as long as his body remains, devas and humans will see him. Upon the breaking up of the body, devas and humans will not see him.” In this way too, friend Moggallāna, for those devas the knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”.’

‘‘Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā paññāvimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘Furthermore herein, friend Moggallāna, a bhikkhu is one liberated by wisdom. Those devas know of him thus: “This venerable one is liberated by wisdom. For as long as his body remains, devas and humans will see him. Upon the breaking up of the body, devas and humans will not see him.” In this way too, friend Moggallāna, for those devas the knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”.’

‘‘Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. Tamenaṃ devā evaṃ jānanti – ‘ayaṃ kho āyasmā kāyasakkhī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

‘Furthermore herein, friend Moggallāna, a bhikkhu is a body-witness. The devas know of him thus: “This venerable one is a body-witness. It is possible that this venerable one, by resorting to suitable lodgings, associating with good friends, and harmonizing his faculties, might realize for himself with direct knowledge in this very life that unsurpassed culmination of the holy life—the goal for which clansmen rightly go forth from the household life into homelessness—and having attained it, might dwell therein.” In this way too, friend Moggallāna, for those devas the knowledge arises: to know of one with remaining substrate, “This one has remaining substrate,” and of one without remaining substrate, “This one is without remaining substrate”.’

‘‘Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti…pe… saddhāvimutto hoti…pe… dhammānusārī hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā dhammānusārī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti.

“Furthermore, venerable Moggallāna, a bhikkhu here is one who has attained to view… or is one liberated by faith… or is a Dhamma-follower. Those devas know him thus: ‘This venerable one is indeed a Dhamma-follower. It is possible that this venerable one, by resorting to suitable lodgings, associating with good friends, and bringing the faculties into harmony, might, for the sake of which clansmen rightly go forth from the household life into homelessness, dwell having realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life, having made it manifest and attained it.’ Thus also, venerable Moggallāna, the knowledge arises for those devas: regarding one with remaining substrate, they know, ‘He has remaining substrate,’ and regarding one without remaining substrate, they know, ‘He is without remaining substrate.’”

Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā [Pg.456] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Then the Venerable Mahāmoggallāna, having greatly delighted in and rejoiced at the words of Brahmā Tissa—just as a strong man might extend his bent arm, or bend his extended arm, even so—vanished from the Brahmā world and reappeared on Gijjhakūṭa mountain. Then the Venerable Mahāmoggallāna went to the Blessed One, and having approached, paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mahāmoggallāna reported to the Blessed One the entire conversation he had with Brahmā Tissa.

‘‘Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti’’. ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Bhagavā etadavoca –

“However, Moggallāna, Brahmā Tissa did not describe to you the seventh person, the one who dwells in the signless.” “Now is the time, Blessed One! Now is the time, Sugata! Let the Blessed One describe the seventh person, the one who dwells in the signless. Having heard it from the Blessed One, the bhikkhus will remember it.” “Then listen, Moggallāna, and pay close attention; I will speak.” “Yes, venerable sir,” the Venerable Mahāmoggallāna replied to the Blessed One. The Blessed One said this:

‘‘Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’’’ti. Tatiyaṃ.

“Here, Moggallāna, a bhikkhu, by not attending to any signs, enters and dwells in the signless concentration of mind. Those devas know him thus: ‘This venerable one, by not attending to any signs, enters and dwells in the signless concentration of mind. It is possible that this venerable one, by resorting to suitable lodgings, associating with good friends, and bringing the faculties into harmony, might, for the sake of which clansmen rightly go forth from the household life into homelessness, dwell having realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life, having made it manifest and attained it.’ Thus, Moggallāna, the knowledge arises for those devas: regarding one with remaining substrate, they know, ‘He has remaining substrate,’ and regarding one without remaining substrate, they know, ‘He is without remaining substrate.’” The Third Sutta.

4. Sīhasenāpatisuttaṃ

4. 4. The Sutta to General Sīha

57. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – ‘‘sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetu’’nti?

57. Thus have I heard. At one time the Blessed One was dwelling in Vesālī, in the Great Wood, at the hall with the gabled roof. Then General Sīha went to the Blessed One, and having approached, paid homage to the Blessed One and sat down to one side. Seated to one side, General Sīha said this to the Blessed One: “Venerable sir, is it possible to make known a fruit of giving that is visible in this life?”

‘‘Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīha, idha dve purisā – eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati [Pg.457] anuppadānarato. Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ anukampantā anukampeyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti?

“In that case, Sīha, I will question you in return on this very matter. As it pleases you, so you should answer. What do you think, Sīha? Suppose there are two men in this world. One man is without faith, avaricious, stingy, and abusive. The other man has faith, is a patron of giving, and delights in repeated giving. What do you think, Sīha? Which of these, out of compassion, would the Arahants first show compassion to—the man who is without faith, avaricious, stingy, and abusive, or the man who has faith, is a patron of giving, and delights in repeated giving?”

‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ anukampantā anukampissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ’’.

“Venerable sir, as for that man who is without faith, avaricious, stingy, and abusive, why would the Arahants, out of compassion, first show compassion to him? But, venerable sir, as for that man who has faith, is a patron of giving, and delights in repeated giving, it is he whom the Arahants, out of compassion, would first show compassion to.”

‘‘Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ’’.

“What do you think, Sīha? Whom would the Arahants first approach—the man who is without faith, avaricious, stingy, and abusive, or the man who has faith, is a patron of giving, and delights in repeated giving?” “Venerable sir, as for that man who is without faith, avaricious, stingy, and abusive, why would the Arahants first approach him? But, venerable sir, as for that man who has faith, is a patron of giving, and delights in repeated giving, it is he whom the Arahants would first approach.”

‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ’’’.

“What do you think, Sīha? From whom would the Arahants first accept a gift—the man who is without faith, avaricious, stingy, and abusive, or the man who has faith, is a patron of giving, and delights in repeated giving?” “Venerable sir, as for that man who is without faith, avaricious, stingy, and abusive, why would the Arahants first accept a gift from him? But, venerable sir, as for that man who has faith, is a patron of giving, and delights in repeated giving, it is from him that the Arahants would first accept a gift.”

‘‘Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ’’.

“What do you think, Sīha? To which of these would the Arahants first teach the Dhamma: the man who is without faith, avaricious, stingy, and abusive, or the man who has faith, is a donor, and delights in repeated giving?” “Venerable sir, as for that man who is without faith, avaricious, stingy, and abusive, why would the Arahants first teach the Dhamma to him? But, venerable sir, as for that man who has faith, is a donor, and delights in repeated giving, it is to him that the Arahants would first teach the Dhamma.”

‘‘Taṃ [Pg.458] kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya’’.

“What do you think, Sīha? For whom would a good reputation arise: the man who is without faith, avaricious, stingy, and a reviler, or the man who has faith, is a donor, and delights in repeated giving?” “Venerable sir, for the man who is without faith, avaricious, stingy, and a reviler, how could a good reputation arise? It is for the man who has faith, is a donor, and delights in repeated giving that a good reputation would arise.”

‘‘Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto’’.

“What do you think, Sīha? Who, when approaching any assembly whatsoever—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—would approach confidently and unabashedly: the man who is without faith, avaricious, stingy, and a reviler, or the man who has faith, is a donor, and delights in repeated giving?” “Venerable sir, how could the man who is without faith, avaricious, stingy, and a reviler approach any assembly whatsoever—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—confidently and unabashedly? It is the man who has faith, is a donor, and delights in repeated giving who would approach any assembly whatsoever—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—confidently and unabashedly.”

‘‘Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’’’ti? ‘‘Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya’’.

“What do you think, Sīha? With the breaking up of the body, after death, who would be reborn in a good destination, a heavenly world: the man who is without faith, avaricious, stingy, and a reviler, or the man who has faith, is a donor, and delights in repeated giving?” “Venerable sir, how could the man who is without faith, avaricious, stingy, and a reviler, with the breaking up of the body, after death, be reborn in a good destination, a heavenly world? It is the man who has faith, is a donor, and delights in repeated giving who, with the breaking up of the body, after death, would be reborn in a good destination, a heavenly world.”

‘‘Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti[Pg.459]. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato – ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ…pe… yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – ‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti. Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī’’ti. ‘‘Evametaṃ, sīha; evametaṃ, sīha! Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Catutthaṃ.

“Venerable sir, as for these visible fruits of giving that have been declared by the Blessed One, I do not proceed by faith in the Blessed One regarding them; I myself also know these things. Venerable sir, I am a giver, a donor; the Arahants, feeling compassion, first feel compassion for me. Venerable sir, I am a giver, a donor; the Arahants, approaching, first approach me. Venerable sir, I am a giver, a donor; the Arahants, accepting, first accept from me. Venerable sir, I am a giver, a donor; the Arahants, teaching the Dhamma, first teach the Dhamma to me. Venerable sir, I am a giver, a donor, and a good reputation has arisen for me: ‘General Sīha is a giver, a doer, a supporter of the Saṅgha.’ Venerable sir, I am a giver, a donor; whatever assembly I approach—whether an assembly of nobles... or an assembly of ascetics—I approach it confidently and unabashedly. These visible fruits of giving, venerable sir, have been declared by the Blessed One, and I do not proceed by faith in the Blessed One regarding them; I myself also know these things. But as to what the Blessed One has said to me—‘Sīha, a giver, a donor, with the breaking up of the body, after death, is reborn in a good destination, a heavenly world’—this I do not know. Regarding this, however, I proceed by faith in the Blessed One.” “So it is, Sīha; so it is, Sīha! A giver, Sīha, a donor, with the breaking up of the body, after death, is reborn in a good destination, a heavenly world.” Fourth.

5. Arakkheyyasuttaṃ

5. The Discourse on What Needs No Guarding

58. ‘‘Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo. Katamāni cattāri tathāgatassa arakkheyyāni? Parisuddhakāyasamācāro, bhikkhave, tathāgato; natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhavacīsamācāro, bhikkhave, tathāgato; natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhamanosamācāro, bhikkhave, tathāgato; natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhājīvo, bhikkhave, tathāgato; natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Imāni cattāri tathāgatassa arakkheyyāni.

58. “Bhikkhus, these are the four things of the Tathāgata that need no guarding, and by three things he is irreproachable. What are the four things of the Tathāgata that need no guarding? The Tathāgata, bhikkhus, has pure bodily conduct; there is no bodily misconduct that the Tathāgata would guard, thinking, ‘May another not know this of me.’ The Tathāgata, bhikkhus, has pure verbal conduct; there is no verbal misconduct that the Tathāgata would guard, thinking, ‘May another not know this of me.’ The Tathāgata, bhikkhus, has pure mental conduct; there is no mental misconduct that the Tathāgata would guard, thinking, ‘May another not know this of me.’ The Tathāgata, bhikkhus, has a pure livelihood; there is no wrong livelihood that the Tathāgata would guard, thinking, ‘May another not know this of me.’ These are the four things of the Tathāgata that need no guarding.

‘‘Katamehi tīhi anupavajjo? Svākkhātadhammo, bhikkhave, tathāgato. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi tvaṃ na svākkhātadhammo’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave[Pg.460], nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“For which three reasons is the Tathāgata irreproachable? The Tathāgata, bhikkhus, has well-proclaimed the Dhamma. In this regard, no ascetic or brahmin, no deva, Māra, or Brahmā, nor anyone in the world can rightfully challenge me, saying: ‘For this reason, your Dhamma is not well-proclaimed.’ I do not see, bhikkhus, any ground for this. Not seeing any such ground, bhikkhus, I dwell having attained security, having attained fearlessness, having attained intrepidity.

‘‘Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Furthermore, bhikkhus, the path leading to Nibbāna has been well-prescribed by me for my disciples. Practicing accordingly, my disciples, through the destruction of the taints, dwell having attained the taintless liberation of mind, liberation by wisdom, having realized it for themselves with higher knowledge in this very life. In this regard, no ascetic or brahmin, no deva, Māra, or Brahmā, nor anyone in the world can rightfully challenge me, saying: ‘For this reason, the path leading to Nibbāna has not been well-prescribed by you for your disciples. Practicing accordingly, your disciples do not, through the destruction of the taints... dwell having realized it and attained it.’ I do not see, bhikkhus, any ground for this. Not seeing any such ground, bhikkhus, I dwell having attained security, having attained fearlessness, having attained intrepidity.

‘‘Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Imehi tīhi anupavajjo.

“Furthermore, bhikkhus, my assembly of disciples, many hundreds strong, through the destruction of the taints... dwell having realized it and attained it. In this regard, no ascetic or brahmin, no deva, Māra, or Brahmā, nor anyone in the world can rightfully challenge me, saying: ‘For this reason, your assembly of disciples, many hundreds strong, do not, through the destruction of the taints, dwell having attained the taintless liberation of mind, liberation by wisdom, having realized it for themselves with higher knowledge in this very life.’ I do not see, bhikkhus, any ground for this. Not seeing any such ground, bhikkhus, I dwell having attained security, having attained fearlessness, having attained intrepidity. For these three reasons, the Tathāgata is irreproachable.

‘‘Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo’’ti. Pañcamaṃ.

“These, bhikkhus, are the four things of the Tathāgata that need no guarding, and for these three reasons he is irreproachable.” Fifth.

6. Kimilasuttaṃ

6. 6. The Sutta on Kimila

59. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti?

59. Thus have I heard. On one occasion the Blessed One was dwelling at Kimilā in the Nicula Grove. Then the Venerable Kimila approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Kimila said to the Blessed One: “Venerable Sir, what is the cause, what is the reason, whereby, when the Tathāgata has passed into Parinibbāna, the good Dhamma does not last long?”

‘‘Idha[Pg.461], kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti.

“Here, Kimila, when the Tathāgata has passed into Parinibbāna, the monks, nuns, male lay followers, and female lay followers dwell without reverence and deference towards the Teacher; they dwell without reverence and deference towards the Dhamma; they dwell without reverence and deference towards the Saṅgha; they dwell without reverence and deference towards the training; they dwell without reverence and deference towards concentration; they dwell without reverence and deference towards heedfulness; they dwell without reverence and deference towards cordiality. This, Kimila, is the cause, this is the reason, whereby, when the Tathāgata has passed into Parinibbāna, the good Dhamma does not last long.”

‘‘Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Chaṭṭhaṃ.

“Venerable Sir, what then is the cause, what is the reason, whereby, when the Tathāgata has passed into Parinibbāna, the good Dhamma lasts long?” “Here, Kimila, when the Tathāgata has passed into Parinibbāna, the monks, nuns, male lay followers, and female lay followers dwell with reverence and deference towards the Teacher; they dwell with reverence and deference towards the Dhamma; they dwell with reverence and deference towards the Saṅgha; they dwell with reverence and deference towards the training; they dwell with reverence and deference towards concentration; they dwell with reverence and deference towards heedfulness; they dwell with reverence and deference towards cordiality. This, Kimila, is the cause, this is the reason, whereby, when the Tathāgata has passed into Parinibbāna, the good Dhamma lasts long.” Sixth.

7. Sattadhammasuttaṃ

7. 7. The Sutta on Seven Qualities

60. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya. Katamehi sattahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā’’ti. Sattamaṃ.

60. “Bhikkhus, a bhikkhu endowed with seven qualities, before long, through the destruction of the taints, would realize for himself with direct knowledge, and enter and dwell in the taintless liberation of mind, liberation by wisdom, in this very life. With which seven? Here, bhikkhus, a bhikkhu has faith, is virtuous, is learned, is secluded, has aroused energy, is mindful, and is wise. Bhikkhus, a bhikkhu endowed with these seven qualities, before long, through the destruction of the taints, would realize for himself with direct knowledge, and enter and dwell in the taintless liberation of mind, liberation by wisdom, in this very life.” Seventh.

8. Pacalāyamānasuttaṃ

8. 8. The Sutta on Nodding Off

61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno [Pg.462] hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

61. Thus have I heard. At one time the Blessed One was dwelling among the Bhaggas at Susumāragiri in the Bhesakaḷā Grove, the deer sanctuary. Now at that time, the Venerable Mahāmoggallāna was sitting nodding off in the village of Kallavāḷaputta in Magadha. The Blessed One, with the divine eye, which is purified and surpasses the human, saw the Venerable Mahāmoggallāna sitting nodding off in the village of Kallavāḷaputta in Magadha. Having seen him—just as a strong man might stretch out his bent arm or bend his stretched-out arm—in the same way, the Blessed One vanished from among the Bhaggas at Susumāragiri in the Bhesakaḷā Grove, the deer sanctuary, and reappeared in front of the Venerable Mahāmoggallāna in the village of Kallavāḷaputta in Magadha. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna:

‘‘Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi, taṃ saññaṃ mā bahulamakāsi. Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha’’.

“Are you nodding off, Moggallāna? Are you nodding off, Moggallāna?” “Yes, Venerable Sir.” “Therefore, Moggallāna, whatever perception you are dwelling upon when that drowsiness assails you, you should not attend to that perception; you should not cultivate it frequently. It is possible, Moggallāna, that by dwelling thus, that drowsiness of yours may be abandoned.”

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, you should think about and ponder the Dhamma with your mind as you have heard it and learned it; you should mentally review it. It is possible that by dwelling thus, that drowsiness of yours may be abandoned.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, you should recite the Dhamma in detail as you have heard it and learned it. It is possible that by dwelling thus, that drowsiness of yours may be abandoned.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, you should pull both your earlobes and rub your limbs with your hand. It is possible that by dwelling thus, that drowsiness of yours may be abandoned.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi[Pg.463], nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, having risen from your seat and rubbed your eyes with water, you should look around at the directions and look up at the constellations and the starry forms. It is possible that by dwelling thus, that drowsiness of yours may be abandoned.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi – yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, you should attend to the perception of light; you should establish the perception of daytime. As by day, so by night; as by night, so by day. Thus, with a mind that is open and unobstructed, you should develop a mind endowed with luminosity. It is possible that by dwelling thus, that drowsiness of yours may be abandoned.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, you should resolve on walking meditation, perceiving what is behind and before, with your senses turned inward and your mind not directed outward. It is possible that by dwelling thus, that drowsiness of yours may be abandoned.

‘‘No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṃ – ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ.

“If, while you are dwelling thus, that drowsiness is not abandoned, then, Moggallāna, you should adopt the lion’s posture, lying on your right side, placing one foot slightly over the other, mindful and clearly comprehending, having attended to the perception of rising. And upon awakening, Moggallāna, you should rise quickly, thinking: ‘I will not dwell devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.’ Thus, Moggallāna, should you train.

‘‘Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti – ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.

“Therefore, Moggallāna, you should train thus: ‘I will not approach families holding my trunk up high.’ Thus, Moggallāna, should you train. For if, Moggallāna, a bhikkhu approaches families holding his trunk up high, there are things to be done in those families, on account of which people do not pay attention to the bhikkhu who has come. Then it occurs to the bhikkhu: ‘Who now has caused a rift between me and this family? These people now seem disaffected towards me.’ Thus, from not receiving anything, he becomes downcast; being downcast, he becomes agitated; being agitated, he is unrestrained; and for one who is unrestrained, the mind is far from concentration.

‘‘Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na viggāhikakathaṃ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Viggāhikāya, moggallāna, kathāya sati [Pg.464] kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā. Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. Na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī’’ti.

“Therefore, Moggallāna, you should train thus: ‘I will not speak contentious talk.’ Thus, Moggallāna, should you train. When there is contentious talk, Moggallāna, a profusion of talk is to be expected. When there is a profusion of talk, agitation is to be expected. For one who is agitated, there is no restraint. For one who is unrestrained, the mind is far from concentration. I do not, Moggallāna, praise association with everyone. Nor, again, do I not praise all association. I do not praise association with householders and the ordained. But as for those dwellings that are quiet, with little noise, free from the bustle of people, secluded from human traffic, and suitable for solitude—I praise association with dwellings of such a kind.”

Evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti?

When this was said, the Venerable Mahāmoggallāna said this to the Blessed One: 'Venerable Sir, to what extent is a bhikkhu, in brief, liberated through the destruction of craving, one who has reached the ultimate end, attained ultimate security from the bonds, lived the ultimate holy life, reached the ultimate consummation, and is the best among gods and humans?'

‘‘Idha, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Aṭṭhamaṃ.

"Here, Moggallāna, a bhikkhu has heard: 'All phenomena are not suitable for adherence.' And so, Moggallāna, a bhikkhu has heard this: 'All phenomena are not suitable for adherence.' He directly knows all phenomena; having directly known all phenomena, he fully understands all phenomena. Having fully understood all phenomena, whatever feeling he experiences—whether pleasant, painful, or neither-painful-nor-pleasant—he dwells contemplating impermanence in those feelings, he dwells contemplating dispassion, he dwells contemplating cessation, he dwells contemplating relinquishment. Dwelling thus contemplating impermanence, contemplating dispassion, contemplating cessation, and contemplating relinquishment in those feelings, he does not cling to anything in the world. Not clinging, he does not yearn. Not yearning, he personally attains Parinibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.' To this extent, Moggallāna, a bhikkhu is, in brief, liberated through the destruction of craving, one who has reached the ultimate end, attained ultimate security from the bonds, lived the ultimate holy life, reached the ultimate consummation, and is the best among gods and humans. The Eighth."

9. Mettasuttaṃ

9. The Discourse on Loving-Kindness

62. ‘‘Mā[Pg.465], bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññāni. Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettaṃ cittaṃ bhāvesiṃ. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ. Saṃvaṭṭamāne sudāhaṃ, bhikkhave, loke ābhassarūpago homi, vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.

62. "Bhikkhus, do not be afraid of meritorious deeds. 'Meritorious deeds,' bhikkhus, is a designation for happiness. Indeed, bhikkhus, I know from direct experience the desirable, pleasing, and agreeable result, experienced for a long time, of meritorious deeds done for a long time. For seven years I developed a mind of loving-kindness. Having developed a mind of loving-kindness for seven years, for seven aeons of contraction and expansion I did not come again to this world. When the world was contracting, bhikkhus, I went to the Ābhassara realm. When the world was expanding, I arose in an empty Brahma-mansion."

‘‘Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi’’nti.

"There, bhikkhus, I was Brahmā, Mahābrahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power. Thirty-six times, bhikkhus, I was Sakka, lord of the devas. Many hundreds of times I was a wheel-turning monarch, a righteous king, a king of righteousness, a conqueror of the four quarters, who had attained stability in the country, possessing the seven treasures. These, bhikkhus, were my seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. I had over a thousand sons, bhikkhus, who were brave, heroic in form, and crushers of others' armies. Having conquered this earth bounded by the ocean, I dwelt ruling over it without rod, without weapon, by the Dhamma."

‘‘Passa puññānaṃ vipākaṃ, kusalānaṃ sukhesino ;

Mettaṃ cittaṃ vibhāvetvā, satta vassāni bhikkhavo ;

Sattasaṃvaṭṭavivaṭṭakappe, nayimaṃ lokaṃ punāgamiṃ.

"O seekers of happiness, behold the result of meritorious deeds, of wholesome actions! O bhikkhus, having developed a mind of loving-kindness for seven years, for seven aeons of contraction and expansion, I did not come to this world again."

‘‘Saṃvaṭṭamāne lokamhi, homi ābhassarūpago;

Vivaṭṭamāne lokasmiṃ, suññabrahmūpago ahuṃ.

"When the world was contracting, I went to the Ābhassara realm. When the world was expanding, I went to the empty Brahma realm."

‘‘Sattakkhattuṃ mahābrahmā, vasavattī tadā ahuṃ;

Chattiṃsakkhattuṃ devindo, devarajjamakārayiṃ.

"Seven times I was then Mahābrahmā, the Wielder of Power; thirty-six times, as lord of the devas, I exercised divine sovereignty."

‘‘Cakkavattī [Pg.466] ahuṃ rājā, jambumaṇḍassa issaro;

Muddhāvasitto khattiyo, manussādhipatī ahuṃ.

"I was a wheel-turning king, lord of the continent of Jambudīpa; an anointed khattiya, I was a lord of men."

‘‘Adaṇḍena asatthena, vijeyya pathaviṃ imaṃ;

Asāhasena kammena, samena anusāsi taṃ.

"Without rod and without weapon I conquered this earth; without violence, by just means, I governed it."

‘‘Dhammena rajjaṃ kāretvā, asmiṃ pathavimaṇḍale;

Mahaddhane mahābhoge, aḍḍhe ajāyihaṃ kule.

"Having exercised kingship righteously on this circle of the earth, I was born into a wealthy family of great riches and great possessions."

‘‘Sabbakāmehi sampanne, ratanehi ca sattahi;

Buddhā saṅgāhakā loke, tehi etaṃ sudesitaṃ.

"Endowed with all sensual pleasures and with the seven treasures—in the world, the Buddhas are benefactors; by them this has been well-taught."

‘‘Eso hetu mahantassa, pathabyo me na vipajjati ;

Pahūtavittūpakaraṇo, rājā hoti patāpavā.

"This is the cause of greatness, whereby my sovereignty over the earth does not perish. A king becomes majestic, with abundant wealth and resources."

‘‘Iddhimā yasavā hoti, jambumaṇḍassa issaro;

Ko sutvā nappasīdeyya, api kaṇhābhijātiyo.

"The lord of the continent of Jambudīpa becomes powerful and renowned. Who, having heard this, would not be inspired with faith, even one of dark birth?"

‘‘Tasmā hi attakāmena, mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhānasāsana’’nti. navamaṃ;

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

10. Bhariyāsuttaṃ

10. The Discourse on Wives

63. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

63. Then, in the morning, the Blessed One, having dressed and taken his bowl and robe, approached the dwelling of the householder Anāthapiṇḍika. Having approached, he sat down on the prepared seat. Now at that time, in the dwelling of the householder Anāthapiṇḍika, people were making loud and great noises. Then the householder Anāthapiṇḍika approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To the householder Anāthapiṇḍika, who was sitting to one side, the Blessed One said this:

‘‘Kiṃ [Pg.467] nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī’’ti.

“Why now, householder, are the people in your dwelling making loud and great noises, like fishermen, I think, at a place where fish are plundered?” “Venerable sir, this daughter-in-law of the house, Sujātā, was brought from a wealthy family. She does not regard her mother-in-law, nor her father-in-law, nor her husband. She does not honor, respect, esteem, or revere even the Blessed One.”

Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi – ‘‘ehi, sujāte’’ti! ‘‘Evaṃ, bhante’’ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca –

Then the Blessed One addressed Sujātā, the daughter-in-law of the house: “Come, Sujātā!” “Yes, venerable sir,” Sujātā, the daughter-in-law of the house, replied to the Blessed One, and she approached the Blessed One. Having approached and paid homage to the Blessed One, she sat down to one side. To Sujātā, the daughter-in-law of the house, who was sitting to one side, the Blessed One said this:

‘‘Satta kho imā, sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā’’ti? ‘‘Na kho ahaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyya’’nti. ‘‘Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho sujātā gharasuṇhā bhagavato paccassosi. Bhagavā etadavoca –

“Sujātā, there are these seven kinds of wives for a man. Which seven? A wife like a slayer, a wife like a thief, a wife like a master, a wife like a mother, a wife like a sister, a wife like a friend, and a wife like a handmaid. These, Sujātā, are the seven kinds of wives for a man. Of these, which are you?” “Venerable sir, I do not understand in detail the meaning of this which has been stated in brief by the Blessed One. It would be good, venerable sir, if the Blessed One would teach the Dhamma in such a way that I might understand in detail the meaning of this which has been stated in brief by the Blessed One.” “In that case, Sujātā, listen and apply your mind well; I will speak.” “Yes, venerable sir,” Sujātā, the daughter-in-law of the house, responded to the Blessed One. The Blessed One said this:

‘‘Paduṭṭhacittā ahitānukampinī,Aññesu rattā atimaññate patiṃ;

Dhanena kītassa vadhāya ussukā,Yā evarūpā purisassa bhariyā;

‘Vadhā ca bhariyā’ti ca sā pavuccati.

“She who has a corrupt mind, is not compassionate for his welfare, is infatuated with others, and despises her husband; who, having been bought with wealth, is eager for his murder—such a wife of a man is called a slayer-wife.”

‘‘Yaṃ itthiyā vindati sāmiko dhanaṃ,Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;

Appampi tassa apahātumicchati,Yā evarūpā purisassa bhariyā;

‘Corī ca bhariyā’ti ca sā pavuccati.

“Whatever wealth the husband obtains—undertaking a craft, or commerce, or agriculture—even a little of that she desires to take away. Such a wife of a man is called a thief-wife.”

‘‘Akammakāmā [Pg.468] alasā mahagghasā,Pharusā ca caṇḍī duruttavādinī;

Uṭṭhāyakānaṃ abhibhuyya vattati,Yā evarūpā purisassa bhariyā;

‘Ayyā ca bhariyā’ti ca sā pavuccati.

“Unwilling to work, lazy, a great eater, harsh, fierce, and a speaker of harsh words; she lives by overpowering her industrious husband. Such a wife of a man is called a master-wife.”

‘‘Yā sabbadā hoti hitānukampinī,Mātāva puttaṃ anurakkhate patiṃ;

Tato dhanaṃ sambhatamassa rakkhati,Yā evarūpā purisassa bhariyā;

‘Mātā ca bhariyā’ti ca sā pavuccati.

“She who is always compassionate for his welfare, and protects her husband as a mother protects her son; she guards the wealth he has accumulated. Such a wife of a man is called a mother-wife.”

‘‘Yathāpi jeṭṭhā bhaginī kaniṭṭhakā,Sagāravā hoti sakamhi sāmike;

Hirīmanā bhattuvasānuvattinī,Yā evarūpā purisassa bhariyā;

‘Bhaginī ca bhariyā’ti ca sā pavuccati.

“She who is respectful towards her own husband, just as a younger sister is towards an elder; conscientious, she lives in accordance with her husband’s will. Such a wife of a man is called a sister-wife.”

‘‘Yācīdha disvāna patiṃ pamodati,Sakhī sakhāraṃva cirassamāgataṃ;

Koleyyakā sīlavatī patibbatā,Yā evarūpā purisassa bhariyā;

‘Sakhī ca bhariyā’ti ca sā pavuccati.

“She who, on seeing her husband, rejoices, like a friend seeing a friend who has returned after a long time; she is of good family, virtuous, and devoted to her husband. Such a wife of a man is called a friend-wife.”

‘‘Akkuddhasantā vadhadaṇḍatajjitā,Aduṭṭhacittā patino titikkhati;

Akkodhanā bhattuvasānuvattinī,Yā evarūpā purisassa bhariyā;

‘Dāsī ca bhariyā’ti ca sā pavuccati.

“Though threatened with punishment by the rod, she is not angry or agitated; with a mind free from hate, she endures her husband. Free from anger, she lives in accordance with her husband’s will. Such a wife of a man is called a handmaid-wife.”

‘‘Yācīdha bhariyā vadhakāti vuccati,‘Corī ca ayyā’ti ca yā pavuccati;

Dussīlarūpā pharusā anādarā,Kāyassa bhedā nirayaṃ vajanti tā.

“The wife who is here called a slayer, and she who is called a thief, and she who is called a master—these wives, being of immoral nature, harsh, and disrespectful, at the breaking up of the body, go to hell.”

‘‘Yācīdha [Pg.469] mātā bhaginī sakhīti ca,‘Dāsī ca bhariyā’ti ca sā pavuccati;

Sīle ṭhitattā cirarattasaṃvutā,Kāyassa bhedā sugatiṃ vajanti tā’’ti.

“And she who is here called a mother, a sister, a friend, and she who is called a handmaid-wife—these wives, established in virtue and long restrained, at the breaking up of the body, go to a good destination.”

‘‘Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā’’ti? ‘‘Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū’’ti. Dasamaṃ.

“These, Sujātā, are the seven kinds of wives for a man. Of these, which are you?” “From this day forward, venerable sir, may the Blessed One regard me as a wife to her husband who is like a handmaid.”

11. Kodhanasuttaṃ

11. The Discourse on the Angry Person

64. ‘‘Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dubbaṇṇo assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano ; atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

64. “Bhikkhus, there are these seven things, pleasing to an enemy and bringing about what an enemy wants, that come to an angry woman or man. What seven? Here, bhikkhus, an enemy wishes of an enemy: ‘Oh, may this one be ill-favored!’ For what reason? Bhikkhus, an enemy does not delight in the good looks of an enemy. This angry person, bhikkhus, overwhelmed by anger, overcome by anger, even if he is well-bathed, well-anointed, with trimmed hair and beard, and dressed in white clothes, is still ill-favored, being overwhelmed by anger. This, bhikkhus, is the first thing, pleasing to an enemy and bringing about what an enemy wants, that comes to an angry woman or man.”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dukkhaṃ sayeyyā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto. Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

“Furthermore, bhikkhus, an enemy wishes of an enemy: ‘Oh, may this person sleep in misery!’ For what reason? Bhikkhus, an enemy does not delight in an enemy's comfortable sleep. This angry person, bhikkhus, overwhelmed by anger, overcome by anger, even though he may sleep on a couch with long-fleeced covers, woolen coverlets with floral designs, and a spread of the finest antelope hide, with a canopy above and red cushions at both ends, he still sleeps in misery, being overwhelmed by anger. This, bhikkhus, is the second thing, pleasing to an enemy and bringing about what an enemy wants, that comes upon an angry person, whether a woman or a man.”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na pacurattho assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati[Pg.470], atthampi gahetvā ‘anattho me gahito’ti maññati. Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa. Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

“Furthermore, bhikkhus, an enemy wishes of an enemy: ‘Oh, may this person not have great success!’ For what reason? Bhikkhus, an enemy does not delight in an enemy's great success. This angry person, bhikkhus, overwhelmed by anger, overcome by anger, takes up what is not beneficial and thinks, ‘I have taken up what is beneficial.’ He takes up what is beneficial and thinks, ‘I have taken up what is not beneficial.’ For one overwhelmed by anger, these things, being taken up in a mutually contradictory way, lead to his harm and suffering for a long time. This, bhikkhus, is the third thing, pleasing to an enemy and bringing about what an enemy wants, that comes upon an angry person, whether a woman or a man.”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na bhogavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa. Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

“Furthermore, bhikkhus, an enemy wishes of an enemy: ‘Oh, may this person not be wealthy!’ For what reason? Bhikkhus, an enemy does not delight in an enemy's wealth. For an angry person, bhikkhus, one who is overwhelmed by anger, overcome by anger, whatever wealth he has acquired through initiative and effort, amassed by the strength of his arms, earned by his sweat, and which is righteous and righteously gained—even that, kings confiscate for the royal treasury from one who is overwhelmed by anger. This, bhikkhus, is the fourth thing, pleasing to an enemy and bringing about what an enemy wants, that comes upon an angry person, whether a woman or a man.”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na yasavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa yasavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto. Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

“Furthermore, bhikkhus, an enemy wishes of an enemy: ‘Oh, may this person not have a good reputation!’ For what reason? Bhikkhus, an enemy does not delight in an enemy's good reputation. This angry person, bhikkhus, overwhelmed by anger, overcome by anger, whatever reputation he has gained through diligence, he falls away from it, being overwhelmed by anger. This, bhikkhus, is the fifth thing, pleasing to an enemy and bringing about what an enemy wants, that comes upon an angry person, whether a woman or a man.”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na mittavā assā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa mittavatāya nandati. Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ. Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

“Furthermore, bhikkhus, an enemy wishes of an enemy: ‘Oh, may this person have no friends!’ For what reason? Bhikkhus, an enemy does not delight in an enemy's having friends. An angry person, bhikkhus, one who is overwhelmed by anger, overcome by anger—even his friends, companions, relatives, and kin avoid him from afar. This, bhikkhus, is the sixth thing, pleasing to an enemy and bringing about what an enemy wants, that comes upon an angry person, whether a woman or a man.”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti! Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya…pe… kāyassa [Pg.471] bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto. Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā’’ti.

“Furthermore, bhikkhus, an enemy wishes of an enemy: ‘Oh, with the breakup of the body, after death, may this person be reborn in a state of deprivation, a bad destination, a place of ruin, in hell!’ For what reason? Bhikkhus, an enemy does not delight in an enemy's going to a good destination. This angry person, bhikkhus, overwhelmed by anger, overcome by anger, 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, being overwhelmed by anger, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This, bhikkhus, is the seventh thing, pleasing to an enemy and bringing about what an enemy wants, that comes upon an angry person, whether a woman or a man. These, bhikkhus, are the seven things, pleasing to an enemy and bringing about what an enemy wants, that come upon an angry person, whether a woman or a man.”

‘‘Kodhano dubbaṇṇo hoti, atho dukkhampi seti so;

Atho atthaṃ gahetvāna, anatthaṃ adhipajjati.

“An angry person is ill-favored, and he also sleeps in misery. Then, having taken up what is for his welfare, he falls into misfortune.”

‘‘Tato kāyena vācāya, vadhaṃ katvāna kodhano;

Kodhābhibhūto puriso, dhanajāniṃ nigacchati.

“Then, having committed an act of violence by body or speech, the angry person, overwhelmed by anger, incurs a loss of wealth.”

‘‘Kodhasammadasammatto, āyasakyaṃ nigacchati;

Ñātimittā suhajjā ca, parivajjanti kodhanaṃ.

“Intoxicated with the intoxication of anger, one comes to disrepute. Relatives, friends, and companions avoid the angry person.”

‘‘Anatthajanano kodho, kodho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Anger is a source of misfortune, anger agitates the mind. The danger that is born from within—this the common person does not understand.”

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ kodho sahate naraṃ.

“An angry person does not know what is beneficial, an angry person does not see the Dhamma; blinding darkness then exists when anger overwhelms a person.”

‘‘Yaṃ kuddho uparodheti, sukaraṃ viya dukkaraṃ;

Pacchā so vigate kodhe, aggidaḍḍhova tappati.

“An angry person obstructs a difficult deed as if it were easy; later, when his anger has subsided, he is tormented as if burned by fire.”

‘‘Dummaṅkuyaṃ padasseti, dhūmaṃ dhūmīva pāvako;

Yato patāyati kodho, yena kujjhanti mānavā.

“When anger arises, by which people become enraged, he displays his lack of dignity, just as a smoky fire displays its smoke.”

‘‘Nāssa hirī na ottappaṃ, na vāco hoti gāravo;

Kodhena abhibhūtassa, na dīpaṃ hoti kiñcanaṃ.

“For him there is no shame, no moral dread, nor is there respect for words; for one overwhelmed by anger, there is no refuge whatsoever.”

‘‘Tapanīyāni kammāni, yāni dhammehi ārakā;

Tāni ārocayissāmi, taṃ suṇātha yathā tathaṃ.

“Tormenting deeds that are far from the Dhamma, those I will declare; listen to that as it truly is.”

‘‘Kuddho hi pitaraṃ hanti, hanti kuddho samātaraṃ;

Kuddho hi brāhmaṇaṃ hanti, hanti kuddho puthujjanaṃ.

“An angry person kills his father; an angry person kills his own mother. An angry person kills a holy man; an angry person kills an ordinary person.”

‘‘Yāya [Pg.472] mātu bhato poso, imaṃ lokaṃ avekkhati;

Tampi pāṇadadiṃ santiṃ, hanti kuddho puthujjano.

“The mother by whom a person is nourished and sees this world—even her, the peaceful life-giver, an angry ordinary person kills.”

‘‘Attūpamā hi te sattā, attā hi paramo piyo;

Hanti kuddho puthuttānaṃ, nānārūpesu mucchito.

“Beings take themselves as the standard, for the self is supremely dear; yet an angry person, infatuated with various forms, kills himself in many ways.”

‘‘Asinā hanti attānaṃ, visaṃ khādanti mucchitā;

Rajjuyā bajjha mīyanti, pabbatāmapi kandare.

“With a sword they kill themselves; deluded, they eat poison; having bound themselves with a rope, they die; they fall from a mountain or into a ravine.”

‘‘Bhūnahaccāni kammāni, attamāraṇiyāni ca;

Karontā nāvabujjhanti, kodhajāto parābhavo.

“Doing deeds that destroy their welfare and cause their own death, they do not understand that downfall is born of anger.”

‘‘Itāyaṃ kodharūpena, maccupāso guhāsayo;

Taṃ damena samucchinde, paññāvīriyena diṭṭhiyā.

“Thus this snare of death in the form of anger lies in the cave of the heart; one should cut it off completely with self-control, with wisdom, energy, and right view.”

‘‘Yathā metaṃ akusalaṃ, samucchindetha paṇḍito;

Tatheva dhamme sikkhetha, mā no dummaṅkuyaṃ ahu.

“Just as a wise person would cut off this unwholesome thing, so too should one train in the Dhamma, thinking, ‘May this lack of dignity not be for us.’”

‘‘Vītakodhā anāyāsā, vītalobhā anussukā ;

Dantā kodhaṃ pahantvāna, parinibbanti anāsavā’’ti. ekādasamaṃ;

“Free from anger, without distress, free from greed, without envy; tamed, having abandoned anger, they attain final Nibbāna, taintless.”

Abyākatavaggo chaṭṭho.

The Chapter on the Undeclared is the sixth.

Tassuddānaṃ –

The summary verse for this is:

Abyākato purisagati, tissa sīha arakkhiyaṃ;

Kimilaṃ satta pacalā, mettā bhariyā kodhekādasāti.

Undeclared, A Person’s Destination, Tissa, Sīha, Unguarded; Kimila, The Seven Good Qualities, Drowsiness, Loving-Kindness, Wives, and Anger as the eleventh.

7. Mahāvaggo

7. The Great Chapter

1. Hirīottappasuttaṃ

1. The Discourse on Moral Shame and Moral Dread

65. ‘‘Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ [Pg.473] hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

65. “Bhikkhus, when moral shame and moral dread are absent, for one deficient in moral shame and moral dread, the supporting condition for sense restraint is destroyed. When sense restraint is absent, for one deficient in sense restraint, the supporting condition for virtue is destroyed. When virtue is absent, for one deficient in virtue, the supporting condition for right concentration is destroyed. When right concentration is absent, for one deficient in right concentration, the supporting condition for the knowledge and vision of things as they really are is destroyed. When the knowledge and vision of things as they really are is absent, for one deficient in it, the supporting condition for disenchantment and dispassion is destroyed. When disenchantment and dispassion are absent, for one deficient in them, the supporting condition for the knowledge and vision of liberation is destroyed. Just as, bhikkhus, when a tree is deficient in branches and foliage, its outer bark does not reach completion, nor its inner bark, nor its sapwood, nor its heartwood. So too, bhikkhus, when moral shame and moral dread are absent, for one deficient in moral shame and moral dread, the supporting condition for sense restraint is destroyed; when sense restraint is absent, for one deficient in sense restraint, the supporting condition for virtue is destroyed; when virtue is absent, for one deficient in virtue, the supporting condition for right concentration is destroyed; when right concentration is absent, for one deficient in right concentration, the supporting condition for the knowledge and vision of things as they really are is destroyed; when the knowledge and vision of things as they really are is absent, for one deficient in it, the supporting condition for disenchantment and dispassion is destroyed; when disenchantment and dispassion are absent, for one deficient in them, the supporting condition for the knowledge and vision of liberation is destroyed.”

‘‘Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro; indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassana’’nti. Paṭhamaṃ.

“Bhikkhus, when moral shame and moral dread are present, one who is endowed with moral shame and moral dread has a complete supporting condition for sense restraint. When sense restraint is present, one who is endowed with sense restraint has a complete supporting condition for virtue. When virtue is present, one who is endowed with virtue has a complete supporting condition for right concentration. When right concentration is present, one who is endowed with right concentration has a complete supporting condition for the knowledge and vision of things as they really are. When the knowledge and vision of things as they really are is present, one who is endowed with it has a complete supporting condition for disenchantment and dispassion. When disenchantment and dispassion are present, one who is endowed with them has a complete supporting condition for the knowledge and vision of liberation. Just as, bhikkhus, when a tree is endowed with branches and foliage, its outer bark reaches completion, as do its inner bark, its sapwood, and its heartwood. So too, bhikkhus, when moral shame and moral dread are present, one who is endowed with them has a complete supporting condition for sense restraint… and has a complete supporting condition for the knowledge and vision of liberation.” The first.

2. Sattasūriyasuttaṃ

2. 2. The Discourse on the Seven Suns

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

66. Thus have I heard. At one time the Blessed One was dwelling at Vesālī in Ambapālī’s grove. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Aniccā[Pg.474], bhikkhave, saṅkhārā; adhuvā, bhikkhave, saṅkhārā; anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

“Impermanent, bhikkhus, are conditioned formations; unstable, bhikkhus, are conditioned formations; unconsoling, bhikkhus, are conditioned formations. It is indeed enough, bhikkhus, to become disenchanted with all conditioned formations, enough to become dispassionate, enough to be liberated.

‘‘Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Bhikkhus, Sineru, the king of mountains, is eighty-four thousand yojanas in length, eighty-four thousand yojanas in width, eighty-four thousand yojanas submerged in the great ocean, and eighty-four thousand yojanas risen above the great ocean. There comes a time, bhikkhus, when at some time or other, after the lapse of a long period, for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, it does not rain. When it does not rain, bhikkhus, whatever seed-life and plant-life, medicinal herbs, grasses, and trees there are, they dry up, wither away, and cease to be. So impermanent, bhikkhus, are conditioned formations; so unstable, bhikkhus, are conditioned formations… it is enough to be liberated.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“There comes a time, bhikkhus, when at some time or other, after the lapse of a long period, a second sun appears. With the appearance of the second sun, bhikkhus, whatever small rivers and ponds there are, they dry up, wither away, and cease to be. So impermanent, bhikkhus, are conditioned formations… it is enough to be liberated.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“There comes a time, bhikkhus, when at some time or other, after the lapse of a long period, a third sun appears. With the appearance of the third sun, bhikkhus, whatever great rivers there are, namely, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī, they dry up, wither away, and cease to be. So impermanent, bhikkhus, are conditioned formations… it is enough to be liberated.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ – anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“There comes a time, bhikkhus, when at some time or other, after the lapse of a long period, a fourth sun appears. With the appearance of the fourth sun, bhikkhus, those great lakes from which these great rivers flow—namely, Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākiniyā—they dry up, wither away, and cease to be. So impermanent, bhikkhus, are conditioned formations… it is enough to be liberated.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Pañcamassa, bhikkhave, sūriyassa [Pg.475] pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṃ saṇṭhāti; sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi, aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti. Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti; evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti. Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Bhikkhus, there comes a time when, at some point, after the lapse of a long period, a fifth sun appears. With the appearance of the fifth sun, bhikkhus, the waters in the great ocean recede one hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, and seven hundred yojanas. The water in the great ocean remains seven palm-trees deep, then six palm-trees, five palm-trees, four palm-trees, three palm-trees, two palm-trees, and one palm-tree deep. The water in the great ocean remains seven men's heights deep, then six men's heights, five men's heights, four men's heights, three men's heights, two men's heights, one man's height, half a man's height, waist-deep, knee-deep, and ankle-deep. Just as, bhikkhus, in the autumn season when it rains with heavy drops, water stands here and there in cow's footprints; even so, bhikkhus, in the great ocean, pools of water stand here and there ankle-deep. With the appearance of the fifth sun, bhikkhus, there is not water in the great ocean even to the depth of a finger-joint. So impermanent, bhikkhus, are conditioned formations… it is enough to be liberated.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti. Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṃ dhūmeti saṃdhūmeti sampadhūmeti; evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Bhikkhus, there comes a time when, at some point, after the lapse of a long period, a sixth sun appears. With the appearance of the sixth sun, bhikkhus, this great earth and Sineru, the king of mountains, emit smoke, emit smoke intensely, and emit smoke profusely. Just as, bhikkhus, a potter’s kiln, when fired up, first emits smoke, emits smoke intensely, and emits smoke profusely; even so, bhikkhus, with the appearance of the sixth sun, this great earth and Sineru, the king of mountains, emit smoke, emit smoke intensely, and emit smoke profusely. So impermanent, bhikkhus, are conditioned formations… it is enough to be liberated.

‘‘Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa [Pg.476] ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati. Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

“Bhikkhus, there comes a time when, at some point, after the lapse of a long period, a seventh sun appears. With the appearance of the seventh sun, bhikkhus, this great earth and Sineru, the king of mountains, ignite, blaze, and become a single mass of flame. As this great earth and Sineru, the king of mountains, are burning and blazing, bhikkhus, the flames, carried by the wind, reach even to the Brahma world. As Sineru, the king of mountains, is burning, blazing, and being destroyed, overwhelmed by the great mass of fire, bhikkhus, its peaks of a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, and five hundred yojanas shatter and crumble. As this great earth and Sineru, the king of mountains, are burning and blazing, bhikkhus, neither ash nor soot is discernible. Just as, bhikkhus, when ghee or oil burns and blazes, neither ash nor soot is discernible; so too, bhikkhus, as this great earth and Sineru, the king of mountains, are burning and blazing, neither ash nor soot is discernible. Thus, bhikkhus, are conditioned formations impermanent; thus are they unstable; thus are they unreliable. To this extent, bhikkhus, it is enough to become disenchanted with all conditioned formations, enough to become dispassionate, enough to be liberated.”

‘‘Tatra, bhikkhave, ko mantā ko saddhātā – ‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?

“In this, bhikkhus, who could conceive, who could believe that ‘this great earth and Sineru, the king of mountains, will be burned, will be destroyed, and will cease to exist,’ other than those who have seen the path?”

‘‘Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.

“Bhikkhus, in the past there was a teacher named Sunetta, a founder of a sect, free from passion for sensual pleasures. Now, bhikkhus, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta, bhikkhus, taught the Dhamma to his disciples for the sake of companionship with Brahma. Those disciples who, while the teacher Sunetta was teaching the Dhamma for companionship with Brahma, understood his teaching in its entirety, with the breakup of the body, after death, were reborn in a good destination, the Brahma world. Those who did not understand his teaching in its entirety, with the breakup of the body, after death, some were reborn into the companionship of the devas who wield power over the creations of others; some into the companionship of the devas who delight in creating; some into the companionship of the Tusita devas; some into the companionship of the Yāma devas; some into the companionship of the Tāvatiṃsa devas; some into the companionship of the devas of the Four Great Kings; some into the companionship of wealthy khattiyas; some into the companionship of wealthy brahmins; some into the companionship of wealthy householders.”

‘‘Atha [Pg.477] kho, bhikkhave, sunettassa satthuno etadahosi – ‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yaṃnūnāhaṃ uttari mettaṃ bhāveyya’’’nti.

“Then, bhikkhus, this thought occurred to the teacher Sunetta: ‘It is not fitting for me that I should have the very same destination as my disciples in the future life. What if I were to develop loving-kindness further?’”

‘‘Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi. Saṃvaṭṭamāne sudaṃ, bhikkhave, loke ābhassarūpago hoti. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati. Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo. Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi – ‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi’’.

“Then, bhikkhus, the teacher Sunetta developed a mind of loving-kindness for seven years. Having developed a mind of loving-kindness for seven years, he did not return to this world for seven aeons of contraction and expansion. When the world was contracting, bhikkhus, he went to the Ābhassara realm. When the world was expanding, he was reborn in an empty Brahma-abode. There, bhikkhus, he was a Brahma, a Great Brahma, a conqueror, unconquered, one who sees for certain, a wielder of power. Thirty-six times, bhikkhus, he was Sakka, lord of the devas. Many hundreds of times he was a king, a wheel-turning monarch, righteous, a king of righteousness, conqueror of the four quarters, victorious, one who had attained stability in his country, possessed of the seven treasures. He had over a thousand sons who were brave, of heroic form, crushers of hostile armies. He, having conquered this earth bounded by the ocean, dwelt ruling it by righteousness, without rod, without weapon. Bhikkhus, that teacher Sunetta, being so long-lived, being so long-enduring, was not liberated from birth, aging, death, from sorrows, lamentations, pains, griefs, and despairs; he was not liberated from suffering, I say.”

‘‘Taṃ kissa hetu? Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“For what reason? Because of not awakening to and not penetrating four things. Of which four? Bhikkhus, because of not awakening to and not penetrating noble virtue; because of not awakening to and not penetrating noble concentration; because of not awakening to and not penetrating noble wisdom; because of not awakening to and not penetrating noble liberation. Bhikkhus, this noble virtue has been awakened to and penetrated, noble concentration has been awakened to and penetrated, noble wisdom has been awakened to and penetrated, noble liberation has been awakened to and penetrated, the craving for existence is cut off, the guide to existence is destroyed, and there is no more renewed existence.” This is what the Blessed One said. Having said this, the Sugata, the Teacher, further said this:

‘‘Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

“Virtue, concentration, wisdom, and unsurpassed liberation—these Dhammas were realized by the glorious Gotama.

‘‘Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto’’ti. dutiyaṃ;

“Thus the Buddha, having known through direct knowledge, declared the Dhamma to the bhikkhus. The Teacher, the maker of an end to suffering, the one with the eye, has attained Parinibbāna.”

3. Nagaropamasuttaṃ

3. The Simile of the City

67. ‘‘Yato [Pg.478] kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.

67. “Bhikkhus, when a king's frontier city is well-fortified with seven city fortifications and obtains the four kinds of provisions at will, without difficulty, and without trouble, this, bhikkhus, is called a king's frontier city that is unassailable by external adversaries and enemies.

‘‘Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti? Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“With what seven city fortifications is it well-fortified? Here, bhikkhus, in a king's frontier city there is a pillar with a deep foundation, well-embedded, immovable, and unshakable. With this first city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare parikhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city there is a moat, both deep and wide. With this second city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city there is a patrol path that is both high and broad. With this third city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca. Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city many weapons are stored up, both missile weapons and other kinds. With this fourth city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city a large body of troops resides, that is: elephant-riders, horse-riders, charioteers, archers, standard-bearers, camp marshals, elite warriors, prominent royal princes, assault troops, great warriors, heroes, leather-armored warriors, and sons of the household. With this fifth city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. Iminā [Pg.479] chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city there is a gatekeeper who is wise, competent, and intelligent, one who keeps out the unknown and lets in the known. With this sixth city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti.

“Furthermore, bhikkhus, in the king's frontier city there is a rampart that is high and broad, with a thick coating of plaster. With this seventh city fortification, the king's frontier city is well-fortified for the protection of those within and for repelling those outside. It is with these seven city fortifications that it is well-fortified.

‘‘Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

“Of which four kinds of provisions is one an obtainer at will, without difficulty, and without trouble? Here, bhikkhus, in the king's frontier city, a great store of grass, wood, and water is accumulated for the delight of those within, for their freedom from anxiety, and for their comfortable abiding, as well as for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city, a great store of rice and barley is accumulated for the delight of those within, for their freedom from anxiety, and for their comfortable abiding, as well as for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

“Furthermore, bhikkhus, in the king's frontier city, a great store of sesame, green gram, beans, and other pulses is accumulated for the delight of those within, for their freedom from anxiety, and for their comfortable abiding, as well as for repelling those outside.

‘‘Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Furthermore, bhikkhus, in the king's frontier city, a great store of medicines is accumulated, that is: ghee, fresh butter, oil, honey, molasses, and salt, for the delight of those within, for their freedom from anxiety, and for their comfortable abiding, as well as for repelling those outside. It is of these four kinds of provisions, bhikkhus, that one is an obtainer at will, without difficulty, and without trouble.

‘‘Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti [Pg.480] akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?

“Bhikkhus, when a king's frontier city is well-fortified with these seven city fortifications and obtains these four kinds of provisions at will, without difficulty, and without trouble, this, bhikkhus, is called a king's frontier city that is unassailable by external adversaries and enemies. In the same way, bhikkhus, when a noble disciple is endowed with seven true qualities and obtains the four jhānas—which pertain to the higher mind and are a pleasant abiding in this very life—at will, without difficulty, and without trouble, this noble disciple, bhikkhus, is said to be unassailable by Māra, unassailable by the Evil One. With which seven true qualities is one endowed?

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ ‘itipi so…pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.

“Just as, bhikkhus, in a king's frontier city there is a city-post with a deep foundation, well-planted, unmoving, and unshakable, for the security of those within and for repelling those outside. In the same way, bhikkhus, a noble disciple is possessed of faith; he has faith in the enlightenment of the Tathāgata: ‘For this reason, the Blessed One is… the Buddha, the Blessed One.’ Bhikkhus, the noble disciple, having faith as his city-post, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this first true quality.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā dutiyena saddhammena samannāgato hoti.

“Just as, bhikkhus, in a king's frontier city there is a moat, both deep and wide, for the security of those within and for repelling those outside. In the same way, bhikkhus, a noble disciple has a sense of shame; he is ashamed of misconduct by body, speech, and mind; he is ashamed of the attainment of evil, unwholesome states. Bhikkhus, the noble disciple, having a sense of shame as his moat, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this second true quality.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā tatiyena saddhammena samannāgato hoti.

“Just as, bhikkhus, in a king's frontier city there is a patrol path that is both high and wide, for the security of those within and for repelling those outside. In the same way, bhikkhus, a noble disciple has a sense of dread; he dreads misconduct by body, speech, and mind, and he dreads the attainment of evil, unwholesome qualities. Bhikkhus, the noble disciple, having a sense of dread as his patrol path, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this third true quality.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṃ [Pg.481] pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā catutthena saddhammena samannāgato hoti.

“Just as, bhikkhus, in a king's frontier city much weaponry is stored up—both missile weapons and other weapons—for the security of those within and for repelling those outside. In the same way, bhikkhus, a noble disciple is very learned… well-penetrated by view. Bhikkhus, the noble disciple, having learning as his weapon, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this fourth true quality.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā pañcamena saddhammena samannāgato hoti.

“Just as, bhikkhus, in a king's frontier city a large body of troops resides, that is: elephant-riders, horse-riders, charioteers, archers, standard-bearers, troop-marshals, head-taking warriors, prominent royal sons, assault troops, great champions like tusked elephants, heroes, leather-armored warriors, and sons of household slaves—all for the security of those within and for repelling those outside. In the same way, bhikkhus, a noble disciple dwells with energy aroused for abandoning unwholesome qualities and for the accomplishment of wholesome qualities; he is strong, of firm exertion, not laying down the burden in regard to wholesome qualities. Bhikkhus, the noble disciple, having energy as his body of troops, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this fifth true quality.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.

“Just as, monks, in a king's frontier city there is a gatekeeper—wise, skilled, and intelligent—who keeps out the unknown and lets in the known, for the security of those within and for repelling those outside. In the same way, monks, a noble disciple is mindful, endowed with supreme mindfulness and discernment, able to remember and recollect what was done and said long ago. Monks, the noble disciple, having mindfulness as his gatekeeper, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this sixth true quality.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.

“Just as, monks, in a king's frontier city there is a rampart—high and wide, and endowed with a coating of plaster—for the security of those within and for repelling those outside. In the same way, monks, a noble disciple is wise, endowed with the wisdom concerning arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering. Monks, the noble disciple, endowed with the plaster of wisdom, abandons the unwholesome and cultivates the wholesome; abandons the blameworthy and cultivates the blameless; and maintains himself in purity. He is endowed with this seventh true quality. He is endowed with these seven true qualities.”

‘‘Katamesaṃ [Pg.482] catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

“Of which four jhānas—pertaining to the higher mind, pleasant dwellings in this very life—does he become an obtainer at will, without trouble, and without difficulty? Just as, monks, in a king's frontier city a large amount of grass, firewood, and water is stored up for the enjoyment, freedom from anxiety, and comfortable dwelling of those within, and for repelling those outside. In the same way, monks, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhāna—which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion—for his own enjoyment, freedom from anxiety, comfortable dwelling, and for entering upon Nibbāna.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

“Just as, monks, in a king's frontier city much fine rice and barley is stored up for the delight, freedom from anxiety, and comfortable dwelling of those within, and for repelling those outside; even so, monks, a noble disciple, with the stilling of applied and sustained thought... enters and dwells in the second jhāna... for his own delight, freedom from anxiety, comfortable dwelling, and for entering upon Nibbāna.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

“Just as, monks, in a king's frontier city a great store of sesame, green gram, black gram, and other pulses is stored up for the delight, freedom from anxiety, and comfortable dwelling of those within, and for repelling those outside; even so, monks, a noble disciple, with the fading away of rapture... enters and dwells in the third jhāna... for his own delight, freedom from anxiety, comfortable dwelling, and for entering upon Nibbāna.”

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Just as, monks, in a king's frontier city a large store of medicine is stored up, that is to say: ghee, fresh butter, oil, honey, molasses, and salt, for the delight, freedom from anxiety, and comfortable dwelling of those within, and for repelling those outside; even so, monks, a noble disciple, with the abandoning of pleasure and the abandoning of pain, and with the previous disappearance of joy and sorrow, enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity, for his own delight, freedom from anxiety, comfortable dwelling, and for entering upon Nibbāna. He is an obtainer at will, an obtainer without trouble, an obtainer without difficulty of these four jhānas, which pertain to the higher mind and are pleasant dwellings in this very life.”

‘‘Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ [Pg.483] vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato’’ti. Tatiyaṃ.

“When, monks, a noble disciple is endowed with these seven true qualities and is an obtainer at will, an obtainer without trouble, an obtainer without difficulty of these four jhānas, which pertain to the higher mind and are pleasant dwellings in this very life, this noble disciple, monks, is said to be beyond the power of Māra, beyond the power of the Evil One.” The Third.

4. Dhammaññūsuttaṃ

4. The Discourse on One Who Knows the Dhamma

68. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

68. “Bhikkhus, a bhikkhu endowed with seven qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? Here, bhikkhus, a bhikkhu is one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows the right measure, one who knows the proper time, one who knows assemblies, and one who knows the superiority and inferiority of individuals.”

‘‘Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. No ce, bhikkhave, bhikkhu dhammaṃ jāneyya – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati. Iti dhammaññū.

“And how, bhikkhus, is a bhikkhu one who knows the Dhamma? Here, bhikkhus, a bhikkhu knows the Dhamma: discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘thus said’ discourses, birth stories, marvelous accounts, and question-and-answer texts. If, bhikkhus, a bhikkhu did not know the Dhamma—discourses, mixed prose and verse... marvelous accounts, and question-and-answer texts—he would not be called ‘one who knows the Dhamma.’ But because, bhikkhus, a bhikkhu knows the Dhamma—discourses, mixed prose and verse... marvelous accounts, and question-and-answer texts—therefore he is called ‘one who knows the Dhamma.’ Thus, he is one who knows the Dhamma.”

‘‘Atthaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti dhammaññū, atthaññū.

And how is one who knows the meaning? Here, bhikkhus, a bhikkhu knows the meaning of each and every statement: ‘This is the meaning of this statement; this is the meaning of this statement.’ If, bhikkhus, a bhikkhu did not know the meaning of each and every statement: ‘This is the meaning of this statement; this is the meaning of this statement,’ he would not be called ‘one who knows the meaning.’ But because, bhikkhus, a bhikkhu knows the meaning of each and every statement: ‘This is the meaning of this statement; this is the meaning of this statement,’ therefore he is called ‘one who knows the meaning.’ Thus, he is one who knows the Dhamma and one who knows the meaning.

‘‘Attaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. No ce, bhikkhave, bhikkhu attānaṃ jāneyya – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. Yasmā ca, bhikkhave, bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū.

And how is one who knows oneself? Here, bhikkhus, a bhikkhu knows oneself: ‘I am of such a measure in faith, in virtue, in learning, in generosity, in wisdom, and in readiness of wit.’ If, bhikkhus, a bhikkhu did not know oneself: ‘I am of such a measure in faith, in virtue, in learning, in generosity, in wisdom, and in readiness of wit,’ he would not be called ‘one who knows oneself.’ But because, bhikkhus, a bhikkhu knows oneself: ‘I am of such a measure in faith, in virtue, in learning, in generosity, in wisdom, and in readiness of wit,’ therefore he is called ‘one who knows oneself.’ Thus, he is one who knows the Dhamma, one who knows the meaning, and one who knows oneself.

‘‘Mattaññū [Pg.484] ca kathaṃ hoti? Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū.

And how is one who knows the right measure? Here, bhikkhus, a bhikkhu knows the right measure in accepting robes, almsfood, lodging, and medicinal requisites for the sick. If, bhikkhus, a bhikkhu did not know the right measure in accepting robes, almsfood, lodging, and medicinal requisites for the sick, he would not be called ‘one who knows the right measure.’ But because, bhikkhus, a bhikkhu knows the right measure in accepting robes, almsfood, lodging, and medicinal requisites for the sick, therefore he is called ‘one who knows the right measure.’ Thus, he is one who knows the Dhamma, one who knows the meaning, one who knows oneself, and one who knows the right measure.

‘‘Kālaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu, kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti. No ce, bhikkhave, bhikkhu kālaṃ jāneyya – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.

And how is one who knows the proper time? Here, bhikkhus, a bhikkhu knows the proper time: ‘This is the time for recitation, this is the time for questioning, this is the time for striving, this is the time for seclusion.’ If, bhikkhus, a bhikkhu did not know the proper time: ‘This is the time for recitation, this is the time for questioning, this is the time for striving, this is the time for seclusion,’ he would not be called ‘one who knows the proper time.’ But because, bhikkhus, a bhikkhu knows the proper time: ‘This is the time for recitation, this is the time for questioning, this is the time for striving, this is the time for seclusion,’ therefore he is called ‘one who knows the proper time.’ Thus, he is one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows the right measure, and one who knows the proper time.

‘‘Parisaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba’nti. No ce, bhikkhave, bhikkhu parisaṃ jāneyya – ‘ayaṃ khattiyaparisā…pe… evaṃ tuṇhī bhavitabba’nti, nayidha ‘parisaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabba’nti, tasmā ‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.

And how is one who knows assemblies? Here, bhikkhus, a bhikkhu knows assemblies: ‘This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There, one should approach in this way, stand in this way, act in this way, sit in this way, speak in this way, and be silent in this way.’ If, bhikkhus, a bhikkhu did not know assemblies: ‘This is an assembly of nobles… and be silent in this way,’ he would not be called ‘one who knows assemblies.’ But because, bhikkhus, a bhikkhu knows assemblies: ‘This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There, one should approach in this way, stand in this way, act in this way, sit in this way, speak in this way, and be silent in this way,’ therefore he is called ‘one who knows assemblies.’ Thus, he is one who knows the Dhamma, one who knows the meaning, one who knows oneself, one who knows the right measure, one who knows the proper time, and one who knows assemblies.

‘‘Puggalaparoparaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti. Dve puggalā – eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo. Yvāyaṃ puggalo ariyānaṃ na dassanakāmo[Pg.485], evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ariyānaṃ dassanakāmo, evaṃ so tenaṅgena pāsaṃso.

And how is one who knows the superiority and inferiority of individuals? Here, bhikkhus, individuals are known to a bhikkhu in two ways. There are two types of individuals: one who desires to see the noble ones, and one who does not desire to see the noble ones. The individual who does not desire to see the noble ones is, for that reason, blameworthy. The individual who desires to see the noble ones is, for that reason, praiseworthy.

‘‘Dve puggalā ariyānaṃ dassanakāmā – eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo. Yvāyaṃ puggalo saddhammaṃ na sotukāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo saddhammaṃ sotukāmo, evaṃ so tenaṅgena pāsaṃso.

Among those who desire to see the noble ones, there are two types of individuals: one who wishes to hear the good Dhamma, and one who does not wish to hear the good Dhamma. The individual who does not wish to hear the good Dhamma is, for that reason, blameworthy. The individual who wishes to hear the good Dhamma is, for that reason, praiseworthy.

‘‘Dve puggalā saddhammaṃ sotukāmā – eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti. Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena pāsaṃso.

Among those who wish to hear the good Dhamma, there are two types of individuals: one listens to the Dhamma with an attentive ear, and one listens to the Dhamma with an inattentive ear. The individual who listens to the Dhamma with an inattentive ear is, for that reason, blameworthy. The individual who listens to the Dhamma with an attentive ear is, for that reason, praiseworthy.

‘‘Dve puggalā ohitasotā dhammaṃ suṇanti – eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti. Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo sutvā dhammaṃ dhāreti, evaṃ so tenaṅgena pāsaṃso.

Among those who listen to the Dhamma with attentive ears, there are two types of individuals: one, having heard the Dhamma, retains it, and one, having heard the Dhamma, does not retain it. The individual who, having heard the Dhamma, does not retain it is, for that reason, blameworthy. The individual who, having heard the Dhamma, retains it is, for that reason, praiseworthy.

‘‘Dve puggalā sutvā dhammaṃ dhārenti – eko dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, evaṃ so tenaṅgena pāsaṃso.

Two individuals, having heard, retain the Dhamma: one investigates the meaning of the teachings that have been retained, and one does not investigate the meaning of the teachings that have been retained. Whichever individual does not investigate the meaning of the teachings that have been retained is, on that account, blameworthy. Whichever individual investigates the meaning of the teachings that have been retained is, on that account, praiseworthy.

‘‘Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti – eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṃ so tenaṅgena pāsaṃso.

Two individuals investigate the meaning of the teachings that have been retained: one, having understood the meaning and the teaching, practices in accordance with the Dhamma; and one, having understood the meaning and the teaching, does not practice in accordance with the Dhamma. Whichever individual, having understood the meaning and the teaching, does not practice in accordance with the Dhamma is, on that account, blameworthy. Whichever individual, having understood the meaning and the teaching, practices in accordance with the Dhamma is, on that account, praiseworthy.

‘‘Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā – eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno [Pg.486] parahitāya ca. Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthahitāya ca paṭipanno parahitāya ca, evaṃ so tenaṅgena pāsaṃso. Evaṃ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti. Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. ‘‘Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.

Two individuals, having understood the meaning and the teaching, practice in accordance with the Dhamma: one practices for his own welfare but not for the welfare of others, and one practices for both his own welfare and for the welfare of others. Whichever individual practices for his own welfare but not for the welfare of others is, on that account, blameworthy. Whichever individual practices for both his own welfare and for the welfare of others is, on that account, praiseworthy. In this way, monks, persons are known by a monk in two respects. Thus, monks, a monk knows the inferiority and superiority of persons. Monks, a monk endowed with these seven qualities is worthy of gifts, worthy of hospitality… an unsurpassed field of merit for the world. The Fourth Discourse.

5. Pāricchattakasuttaṃ

5. The Discourse on the Pāricchattaka Tree

69. ‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’’’ti.

69. Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas has pale leaves, the Tāvatiṃsa devas are delighted, thinking: ‘Now the Pāricchattaka coral tree has pale leaves; before long it will have shed its leaves.’

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’’’ti.

Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas has shed its leaves, the Tāvatiṃsa devas are delighted, thinking: ‘Now the Pāricchattaka coral tree has shed its leaves; before long it will have put forth shoots like a net.’

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’’’ti.

Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas has put forth shoots like a net, the Tāvatiṃsa devas are delighted, thinking: ‘Now the Pāricchattaka coral tree has put forth shoots like a net; before long it will have distinct shoots.’

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’’’ti.

Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas has distinct shoots, the Tāvatiṃsa devas are delighted, thinking: ‘Now the Pāricchattaka coral tree has distinct shoots; before long it will be budding.’

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā [Pg.487] tasmiṃ samaye honti – ‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto bhavissatī’’’ti.

Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas is budding, the Tāvatiṃsa devas are delighted, thinking: ‘Now the Pāricchattaka coral tree is budding; before long it will have flowers bursting from their buds.’

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo bhavissatī’’’ti.

Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas has flowers bursting from their buds, the Tāvatiṃsa devas are delighted, thinking: ‘Now the Pāricchattaka coral tree has flowers bursting from their buds; before long it will be in full blossom.’

‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.

Monks, at the time when the Pāricchattaka coral tree of the Tāvatiṃsa devas is in full blossom, the Tāvatiṃsa devas, delighted, amuse themselves at the foot of the Pāricchattaka coral tree for four divine months, endowed and furnished with the five strands of sensual pleasure.

‘‘Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.

Monks, when the Pāricchattaka coral tree is in full blossom, its radiance pervades fifty yojanas all around, and its fragrance extends a hundred yojanas downwind. Such is the power of the Pāricchattaka coral tree.

‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Even so, monks, at the time when a noble disciple resolves to go forth from the household life into homelessness, at that time the noble disciple has pale leaves, like the Pāricchattaka coral tree of the Tāvatiṃsa devas.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Monks, when a noble disciple shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness, at that time the noble disciple has shed his leaves, like the Pāricchattaka coral tree of the Tāvatiṃsa devas.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Monks, at the time when a noble disciple, quite secluded from sensual pleasures… enters and dwells in the first jhāna, at that time the noble disciple has put forth shoots like a net, like the Pāricchattaka coral tree of the Tāvatiṃsa devas.

‘‘Yasmiṃ[Pg.488], bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati, khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Monks, when a noble disciple, with the stilling of thought and examination… enters and dwells in the second jhāna, at that time the noble disciple has distinct shoots, like the Pāricchattaka coral tree of the Tāvatiṃsa devas.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati, kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Bhikkhus, at the time when a noble disciple, with the fading away of rapture... enters and dwells in the third jhāna, at that time that noble disciple has formed buds, like the Pāricchattaka Koviḷāra tree of the Tāvatiṃsa devas.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Bhikkhus, at the time when a noble disciple, with the abandoning of pleasure and pain... enters and dwells in the fourth jhāna, at that time that noble disciple has buds bursting into flower, like the Pāricchattaka Koviḷāra tree of the Tāvatiṃsa devas.

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

Bhikkhus, at the time when a noble disciple, through the destruction of the taints... having realized it for himself with direct knowledge, enters and dwells in it, at that time that noble disciple is in full bloom, like the Pāricchattaka Koviḷāra tree of the Tāvatiṃsa devas.

‘‘Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchati, ayamānubhāvo khīṇāsavassa bhikkhuno’’ti. Pañcamaṃ.

“Bhikkhus, at that time the earth devas make their voice heard, proclaiming: ‘This venerable one of such-and-such a name, the co-resident disciple of the venerable one of such-and-such a name, having gone forth from such-and-such a village or town, from the household life into homelessness, by 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, dwells having attained it.’ Hearing the voice of the earth devas, the devas of the Four Great Kings… the Tāvatiṃsa devas… the Yāma devas… the Tusita devas… the Nimmānaratī devas… the Paranimmitavasavattī devas… the devas of Brahmā’s retinue make their voice heard, proclaiming: ‘This venerable one of such-and-such a name, the co-resident disciple of the venerable one of such-and-such a name, having gone forth from such-and-such a village or town, from the household life into homelessness, by 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, dwells having attained it.’ Thus at that moment, in that instant, the sound rises up as far as the Brahmā world. Such is the power of a bhikkhu whose taints are destroyed.”

6. Sakkaccasuttaṃ

6. The Discourse on Respect

70. Atha [Pg.489] kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti? Atha kho āyasmato sāriputtassa etadahosi – ‘‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu…pe… saṅghaṃ kho, bhikkhu…pe… sikkhaṃ kho, bhikkhu…pe… samādhiṃ kho, bhikkhu…pe… appamādaṃ kho, bhikkhu…pe… paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti.

70. Then, while the Venerable Sāriputta was in solitude and seclusion, this reflection arose in his mind: “Living in dependence on what, respecting and revering what, would a bhikkhu abandon the unwholesome and develop the wholesome?” Then it occurred to the Venerable Sāriputta: “It is by living in dependence on the Teacher, respecting and revering him, that a bhikkhu would abandon the unwholesome and develop the wholesome. It is by living in dependence on the Dhamma… the Saṅgha… the training… concentration… heedfulness… cordial reception, respecting and revering it, that a bhikkhu would abandon the unwholesome and develop the wholesome.”

Atha kho āyasmato sāriputtassa etadahosi – ‘‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’’’ti.

Then it occurred to the Venerable Sāriputta: “These principles of mine are pure and bright. It would be good if I were to go and report these principles to the Blessed One. In this way, these principles of mine will be both pure and be considered even purer. It is like a man who might obtain a pure and bright gold coin. It might occur to him: ‘This gold coin of mine is pure and bright. It would be good if I were to go and show this gold coin to the goldsmiths. In this way, this gold coin of mine, having been brought to the goldsmiths’ furnace, will be both pure and be considered even purer.’ In the same way, these principles of mine are pure and bright. It would be good if I were to go and report these principles to the Blessed One. In this way, these principles of mine will be both pure and be considered even purer.”

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

Then, in the evening, the Venerable Sāriputta rose from his seclusion and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One:

‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’ti? Atha kho tassa mayhaṃ, bhante, etadahosi – ‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ [Pg.490] katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu …pe… paṭisanthāraṃ kho, bhikkhu sakkatvā…pe… kusalaṃ bhāveyyā’ti. Atha kho tassa mayhaṃ, bhante, etadahosi – ‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’’’ti.

“Here, venerable sir, while I was in solitude and seclusion, this reflection arose in my mind: ‘Living in dependence on what, respecting and revering what, would a bhikkhu abandon the unwholesome and develop the wholesome?’ Then, venerable sir, it occurred to me: ‘It is by living in dependence on the Teacher, respecting and revering him, that a bhikkhu would abandon the unwholesome and develop the wholesome. It is by living in dependence on the Dhamma… cordiality, respecting and revering it… that a bhikkhu would develop the wholesome.’ Then, venerable sir, it occurred to me: ‘These ideas of mine are pure and bright. It would be good if I were to go and report these ideas to the Blessed One. In this way, these ideas of mine will be both pure and be considered even purer. It is like a man who might obtain a pure and bright gold coin. It might occur to him: “This gold coin of mine is pure and bright. It would be good if I were to go and show this gold coin to the goldsmiths. In this way, this gold coin of mine, having been brought to the goldsmiths’ furnace, will be both pure and be considered even purer.” In the same way, these ideas of mine are pure and bright. It would be good if I were to go and report these ideas to the Blessed One. In this way, these ideas of mine will be both pure and be considered even purer.’”

‘‘Sādhu sādhu, sāriputta! Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Saṅghaṃ kho…pe… sikkhaṃ kho… samādhiṃ kho… appamādaṃ kho… paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’’ti.

“Good, good, Sāriputta! It is by living in dependence on the Teacher, Sāriputta, respecting and revering him, that a bhikkhu would abandon the unwholesome and develop the wholesome. It is by living in dependence on the Dhamma, Sāriputta, respecting and revering it, that a bhikkhu would abandon the unwholesome and develop the wholesome. The Saṅgha… the training… concentration… heedfulness… It is by living in dependence on cordiality, Sāriputta, respecting and revering it, that a bhikkhu would abandon the unwholesome and develop the wholesome.”

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo’’.

When this was said, the Venerable Sāriputta spoke thus to the Blessed One: “Venerable sir, I understand the meaning of this which was spoken in brief by the Blessed One, thus in detail. Indeed, venerable sir, that a bhikkhu who is disrespectful to the Teacher would be respectful to the Dhamma—this circumstance does not exist. Venerable sir, whichever bhikkhu is disrespectful to the Teacher, that bhikkhu is also disrespectful to the Dhamma.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo.

Indeed, venerable sir, that a bhikkhu who is disrespectful to the Teacher and disrespectful to the Dhamma would be respectful to the Saṅgha—this circumstance does not exist. Venerable sir, whichever bhikkhu is disrespectful to the Teacher and disrespectful to the Dhamma, that bhikkhu is also disrespectful to the Saṅgha.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo.

Indeed, venerable sir, that a bhikkhu who is disrespectful to the Teacher, disrespectful to the Dhamma, and disrespectful to the Saṅgha would be respectful to the training—this circumstance does not exist. Venerable sir, whichever bhikkhu is disrespectful to the Teacher, disrespectful to the Dhamma, and disrespectful to the Saṅgha, that bhikkhu is also disrespectful to the training.

‘‘So [Pg.491] vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo.

Indeed, venerable sir, that a bhikkhu who is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, and disrespectful to the training would be respectful to concentration—this circumstance does not exist. Venerable sir, whichever bhikkhu is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, and disrespectful to the training, that bhikkhu is also disrespectful to concentration.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

Indeed, venerable sir, that a bhikkhu who is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, disrespectful to the training, and disrespectful to concentration would be respectful to heedfulness—this circumstance does not exist. Venerable sir, whichever bhikkhu is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, disrespectful to the training, and disrespectful to concentration, that bhikkhu is also disrespectful to heedfulness.

‘‘So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo…pe… appamāde agāravo paṭisanthārepi so agāravo.

Indeed, venerable sir, that a bhikkhu who is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, disrespectful to the training, disrespectful to concentration, and disrespectful to heedfulness would be respectful to cordiality—this circumstance does not exist. Venerable sir, whichever bhikkhu is disrespectful to the Teacher… and disrespectful to heedfulness, that bhikkhu is also disrespectful to cordiality.

‘‘So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

Indeed, venerable sir, that a bhikkhu who is respectful to the Teacher would be disrespectful to the Dhamma—this circumstance does not exist. Venerable sir, whichever bhikkhu is respectful to the Teacher, that bhikkhu is also respectful to the Dhamma….

‘‘So vata, bhante, bhikkhu satthari sagāravo…pe. … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

Indeed, venerable sir, that a bhikkhu who is respectful to the Teacher… and respectful to heedfulness would be disrespectful to cordiality—this circumstance does not exist. Venerable sir, whichever bhikkhu is respectful to the Teacher… and respectful to heedfulness, that bhikkhu is also respectful to cordiality.

‘‘So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

Indeed, venerable sir, that a bhikkhu who is respectful to the Teacher would also be respectful to the Dhamma—this circumstance exists. Venerable sir, whichever bhikkhu is respectful to the Teacher, that bhikkhu is also respectful to the Dhamma….

‘‘So vata, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravo’’ti.

Indeed, venerable sir, that a bhikkhu who is respectful to the Teacher… and respectful to heedfulness would also be respectful to cordiality—this circumstance exists. Venerable sir, whichever bhikkhu is respectful to the Teacher, respectful to the Dhamma, respectful to the Saṅgha, respectful to the training, respectful to concentration, and respectful to heedfulness, that bhikkhu is also respectful to cordiality.”

‘‘Imassa [Pg.492] kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti.

“Venerable sir, I understand the meaning of this which was spoken in brief by the Blessed One, thus in detail.”

‘‘Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

“Excellent, excellent, Sāriputta! It is excellent, Sāriputta, that you understand the meaning of this which was spoken by me in brief, thus in detail. Indeed, Sāriputta, that a bhikkhu who is disrespectful to the Teacher would be respectful to the Dhamma—this circumstance does not exist... and so on... Sāriputta, whichever bhikkhu is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, disrespectful to the training, and disrespectful to concentration, that bhikkhu is also disrespectful to heedfulness.

‘‘So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo.

“Indeed, Sāriputta, that a bhikkhu who is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, disrespectful to the training, disrespectful to concentration, and disrespectful to heedfulness would be respectful to hospitality—this circumstance does not exist. Sāriputta, whichever bhikkhu is disrespectful to the Teacher, disrespectful to the Dhamma, disrespectful to the Saṅgha, disrespectful to the training, disrespectful to concentration, and disrespectful to heedfulness, that bhikkhu is also disrespectful to hospitality.

‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….

“Indeed, Sāriputta, that a bhikkhu who is respectful to the Teacher would be disrespectful to the Dhamma—this circumstance does not exist... and so on... Sāriputta, whichever bhikkhu is respectful to the Teacher, that bhikkhu is also respectful to the Dhamma... and so on...

‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo…pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

“Indeed, Sāriputta, that a bhikkhu who is respectful to the Teacher, respectful to the Dhamma... and so on... and respectful to heedfulness would be disrespectful to hospitality—this circumstance does not exist. Sāriputta, whichever bhikkhu is respectful to the Teacher... and so on... and respectful to heedfulness, that bhikkhu is also respectful to hospitality.

‘‘So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

“Indeed, Sāriputta, that a bhikkhu who is respectful to the Teacher would also be respectful to the Dhamma—this circumstance exists. Sāriputta, whichever bhikkhu is respectful to the Teacher, that bhikkhu is also respectful to the Dhamma... and so on...

‘‘So vata, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo’’ti.

“Indeed, Sāriputta, that a bhikkhu who is respectful to the Teacher... and so on... and respectful to heedfulness would also be respectful to hospitality—this circumstance exists. Sāriputta, whichever bhikkhu is respectful to the Teacher... and so on... and respectful to heedfulness, that bhikkhu is also respectful to hospitality.”

‘‘Imassa [Pg.493] kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Chaṭṭhaṃ.

“Thus, Sāriputta, the meaning of what I have spoken briefly is to be understood in detail in this way.” The sixth.

7. Bhāvanāsuttaṃ

7. The Discourse on Development

71. ‘‘Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

71. “Bhikkhus, for a bhikkhu who dwells without being devoted to development, even if such a wish should arise in him: ‘Oh, that my mind might be liberated from the taints without clinging!’ yet his mind is not liberated from the taints without clinging. For what reason? It should be said: ‘Because of being undeveloped.’ Undeveloped in what? In the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

‘‘Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

“Just as, bhikkhus, a hen might have eight, ten, or twelve eggs, but if she has not properly sat on them, properly warmed them, and properly brooded over them; even if that hen should wish: ‘Oh, may my chicks break through the eggshell with the tips of their claws or their beaks and emerge safely!’ yet those chicks are incapable of breaking through the eggshell with the tips of their claws or their beaks and emerging safely. For what reason? Because, bhikkhus, the hen’s eggs have not been properly sat on, properly warmed, or properly brooded over. In the same way, bhikkhus, when a bhikkhu dwells without being devoted to development, even if such a wish should arise in him: ‘Oh, that my mind might be liberated from the taints without clinging!’ yet his mind is not liberated from the taints without clinging. For what reason? It should be said: ‘Because of being undeveloped.’ Undeveloped in what? In the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.”

‘‘Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

“Bhikkhus, for a bhikkhu who dwells devoted to development, even if such a wish should not arise in him: ‘Oh, that my mind might be liberated from the taints without clinging!’—still, his mind is liberated from the taints without clinging. For what reason? It should be said: ‘Because of being developed.’ Developed in what? In the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

‘‘Seyyathāpi[Pg.494], bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa.

“Just as, bhikkhus, a hen might have eight, ten, or twelve eggs, and she has properly sat on them, properly warmed them, and properly brooded over them; even if that hen should not have such a wish: ‘Oh, may my chicks break through the eggshell with the tips of their claws or their beaks and emerge safely!’ yet those chicks are capable of breaking through the eggshell with the tips of their claws or their beaks and emerging safely. For what reason? Because, bhikkhus, the hen’s eggs have been properly sat on, properly warmed, and properly brooded over. In the same way, bhikkhus, when a bhikkhu dwells devoted to development, even if such a wish should not arise in him: ‘Oh, that my mind might be liberated from the taints without clinging!’ yet his mind is liberated from the taints without clinging. For what reason? It should be said: ‘Because of being developed.’ Developed in what? In the four establishments of mindfulness… and the Noble Eightfold Path.”

‘‘Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti.

“Just as, bhikkhus, for a carpenter or his apprentice, the marks of his fingers and thumb are seen on the handle of his adze. He does not have the knowledge: ‘So much of my adze handle has been worn away today, so much yesterday, so much on a previous day,’ but when it is worn away, he has the knowledge that it is worn away. In the same way, bhikkhus, for a bhikkhu who dwells devoted to development, even if he does not have the knowledge: ‘So much of my taints has been worn away today, so much yesterday, so much on a previous day,’ yet when they are worn away, he has the knowledge that they are worn away.”

‘‘Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī’’ti. Sattamaṃ.

“Just as, bhikkhus, in the case of a sea-going ship bound with rattan, having tossed about in the water for six months, it is hauled up on shore for the winter. Its bindings, afflicted by wind and sun, when thoroughly drenched by the monsoon cloud, easily waste away and rot. In the same way, bhikkhus, for a bhikkhu who dwells devoted to development, the fetters are easily pacified and rot away.” The seventh.

8. Aggikkhandhopamasuttaṃ

8. The Simile of the Mass of Fire

72. Evaṃ [Pg.495] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’’nti? ‘‘Evaṃ, bhante’’ti.

72. Thus have I heard. On one occasion the Blessed One was journeying on tour in the Kosalan country together with a large Saṅgha of bhikkhus. Now, while traveling along a highway, the Blessed One saw in a certain place a great mass of fire, blazing, burning, and radiant. Seeing it, he left the road, went to the foot of a certain tree, and sat down on a seat that had been prepared. Having sat down, the Blessed One addressed the bhikkhus: ‘Bhikkhus, do you see that great mass of fire, blazing, burning, and radiant?’ ‘Even so, venerable sir.’”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’ti.

“What do you think, bhikkhus? Which is better: that one might embrace, sit down near, or lie down near that great mass of fire, blazing, burning, and radiant; or that one might embrace, sit down near, or lie down near a khattiya maiden, a brahmin maiden, or a householder maiden with soft and tender hands and feet?” “Venerable sir, this itself is better: that one might embrace, sit down near, or lie down near a khattiya maiden, a brahmin maiden, or a householder maiden with soft and tender hands and feet. For it is painful, venerable sir, that one might embrace, sit down near, or lie down near that great mass of fire, blazing, burning, and radiant.”

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

“I declare to you, bhikkhus, I make known to you: for an immoral person—one of evil character, of impure and suspect conduct, of concealed deeds, who is not an ascetic but claims to be one, who does not lead the holy life but claims to do so, who is rotten within, oozing with defilements, and has become like rubbish—it is better that he should embrace, sit down near, or lie down near that great mass of fire, blazing, burning, and radiant. For what reason? Because, bhikkhus, on that account he might come to death or to suffering equal to death, but on account of that, with the breakup of the body, after death, he would not be reborn in the plane of misery, the bad destination, the state of ruin, in hell.”

‘‘Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro…pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“But, bhikkhus, when that immoral person—one of evil character, of impure and suspect conduct... who has become like rubbish—embraces, sits down near, or lies down near a khattiya maiden, a brahmin maiden, or a householder maiden with soft and tender hands and feet, that, for him, leads to his long-term harm and suffering. With the breakup of the body, after death, he is reborn in the plane of misery, the bad destination, the state of ruin, in hell.”

‘‘Taṃ [Pg.496] kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya – sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā’’ti.

“What do you think, bhikkhus? Which is better: that a strong man, having wrapped both shins with a strong horsehair rope, should chafe them so that the rope would cut through the outer skin; having cut through the outer skin, it would cut through the inner skin; having cut through the inner skin, it would cut through the flesh; having cut through the flesh, it would cut through the sinews; having cut through the sinews, it would cut through the bone; and having cut through the bone, it would remain touching the bone marrow—or that one should delight in the veneration from wealthy khattiyas, wealthy brahmins, or wealthy householders?” “Venerable sir, this itself is better: that one should delight in the veneration from wealthy khattiyas, wealthy brahmins, or wealthy householders. For it is painful, venerable sir, that a strong man, having wrapped both shins with a strong horsehair rope... should remain touching the bone marrow.”

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“I declare to you, bhikkhus, I make known to you, bhikkhus, that for an immoral person... who has become like rubbish, it is better that a strong man, having wrapped both shins with a strong horsehair rope... should remain touching the bone marrow. For what reason? Because, bhikkhus, on that account he might come to death or to suffering equal to death, but on account of that, with the breakup of the body, after death, he would not be reborn in the plane of misery, the bad destination, the state of ruin, in hell. But, bhikkhus, when that immoral person... who has become like rubbish, delights in the veneration from wealthy khattiyas, wealthy brahmins, or wealthy householders, that, for him, bhikkhus, is for his long-term harm and suffering. With the breakup of the body, after death, he is reborn in the plane of misery, the bad destination, the state of ruin, in hell.”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā’’ti.

“What do you think, bhikkhus? Which is better: that a strong man should strike one in the chest with a sharp, oil-honed spear, or that one should delight in the reverential salutation with joined palms from wealthy khattiyas, wealthy brahmins, or wealthy householders?” “Venerable sir, this itself is better: that one should delight in the reverential salutation with joined palms from wealthy khattiyas, wealthy brahmins, or wealthy householders. For it is painful, venerable sir, that a strong man should strike one in the chest with a sharp, oil-honed spear.”

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ [Pg.497] nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“I declare to you, bhikkhus, I make known to you, bhikkhus, that for an immoral person of evil nature... who has become like rubbish, it would be better that a strong man should strike him in the middle of the chest with a sharp, oil-honed spear. For what reason? For, bhikkhus, on account of that, he might come to death or to suffering equal to death, but he would certainly not, on account of that, with the breakup of the body, after death, be reborn in the plane of misery, the bad destination, the state of ruin, in hell. But, bhikkhus, when that immoral person of evil nature... who has become like rubbish, delights in the reverential salutation from wealthy khattiyas, wealthy brahmins, or wealthy householders—that, for him, bhikkhus, is for his long-term harm and suffering. With the breakup of the body, after death, he is reborn in the plane of misery, the bad destination, the state of ruin, in hell.”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā…pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā’’ti.

“What do you think, bhikkhus? Which is better: that a strong man should wrap his body with a hot iron plate—burning, blazing, and flaming—or that he should use a robe given in faith by wealthy khattiyas, wealthy brahmins, or wealthy householders?” “Venerable sir, this is better: that one should use a robe given in faith by wealthy khattiyas... for it is painful, venerable sir, that a strong man should wrap his body with a hot iron plate—burning, blazing, and flaming.”

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“I declare to you, bhikkhus, I make known to you, bhikkhus, that for that immoral person... who has become like rubbish, it would be better that a strong man should wrap his body with a hot iron plate—burning, blazing, and flaming. For what reason? For, bhikkhus, on account of that, he might come to death or to suffering equivalent to death, but he would certainly not, on account of that, with the breakup of the body, after death, be reborn in the plane of misery, the bad destination, the state of ruin, in hell. But, bhikkhus, when that immoral person... who has become like rubbish, uses a robe given in faith by wealthy khattiyas, wealthy brahmins, or wealthy householders—that, for him, bhikkhus, is for his long-term harm and suffering. With the breakup of the body, after death, he is reborn in the plane of misery, the bad destination, the state of ruin, in hell.”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ [Pg.498] paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā’’ti.

“What do you think, monks? Which indeed is better: that a strong man, having pried open one’s mouth with hot iron pincers, should place in the mouth a hot iron ball, burning, blazing, and flaming—which would burn one’s lips, burn the mouth, burn the tongue, burn the throat, burn the chest, and, taking the large and small intestines, would exit from the lower part; or that one should consume almsfood given in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders?” “Venerable sir, this is better: that one should consume almsfood given in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders. For it is painful, venerable sir, that a strong man, having pried open one’s mouth with hot iron pincers, should place in the mouth a hot iron ball, burning, blazing, and flaming—which would burn one’s lips, burn the mouth, burn the tongue, burn the throat, burn the chest, and, taking the large and small intestines, would exit from the lower part.”

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“I declare to you, monks, I make known to you, monks, how it is better for that immoral person… of a refuse-like nature, that a strong man, having pried open his mouth with hot iron pincers, should place in his mouth a hot iron ball, burning, blazing, and flaming—which would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and, taking his large and small intestines, would exit from the lower part. For what reason? Because, monks, on account of that, he might come to death or to suffering equivalent to death, but he would not, on that account, with the breakup of the body, after death, be reborn in a state of loss, a woeful destination, a place of ruin, in hell. But when, monks, that immoral person of evil nature… of a refuse-like nature, consumes almsfood given in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders, that is for his long-term harm and suffering. With the breakup of the body, after death, he is reborn in a state of loss, a woeful destination, a place of ruin, in hell.”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhujjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā’’ti.

“What do you think, monks? Which indeed is better: that a strong man, seizing one by the head or the shoulders, would cause one to sit down upon or lie down upon a heated iron couch or iron chair; or that one would make use of a couch or chair offered in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders?” “Venerable sir, this indeed is better: that one would make use of a couch or chair offered in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders. For it is painful, venerable sir, when a strong man, seizing one by the head or the shoulders, causes one to sit down upon or lie down upon a heated iron couch or iron chair.”

‘‘Ārocayāmi [Pg.499] vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“I declare to you, monks, I make known to you, monks, how it is better for that immoral person… of a refuse-like nature, that a strong man, seizing him by the head or the shoulders, would cause him to sit down upon or lie down upon a heated iron couch or iron chair. For what reason? Because, monks, on that account he might come to death or to suffering equivalent to death, but he would not, on that account, with the breakup of the body, after death, be reborn in a state of loss, a woeful destination, a place of ruin, in hell. But when, monks, that immoral person of evil nature… of a refuse-like nature, makes use of a couch or chair offered in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders, that, monks, is for his long-term harm and suffering. With the breakup of the body, after death, he is reborn in a state of loss, a woeful destination, a place of ruin, in hell.”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti? ‘‘Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā’’ti.

“What do you think, monks? Which indeed is better: that a strong man, seizing one feet up and head down, would throw him into a heated iron pot—burning, blazing, and flaming—where, being cooked and bubbling with foam, he would go up once, go down once, and go sideways once; or that one would make use of a monastery offered in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders?” “Venerable sir, this indeed is better: that one would make use of a monastery offered in faith by very wealthy khattiyas, very wealthy brahmins, or very wealthy householders. For it is painful, venerable sir, when a strong man, seizing one feet up and head down, throws him into a heated iron pot—burning, blazing, and flaming—where, being cooked and bubbling with foam, he goes up once, goes down once, and goes sideways once.”

‘‘Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa…pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā…pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati[Pg.500]. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

I declare to you, bhikkhus, I make known to you, bhikkhus, that for an immoral one of evil nature... in whom defilements have arisen, it is indeed better that a strong man, seizing him feet up and head down... might even go sideways once. For what reason? Because, bhikkhus, on that account he might come to death or to suffering equivalent to death, but he would not, on account of that, with the breakup of the body, after death, be reborn in a state of loss, a woeful destination, a place of ruin, in hell. But when, bhikkhus, that immoral one of evil nature... in whom defilements have arisen, makes use of a monastery offered in faith by wealthy khattiyas, wealthy brahmins, or wealthy householders, that, bhikkhus, is for his long-term harm and suffering. With the breakup of the body, after death, he is reborn in a state of loss, a woeful destination, a place of ruin, in hell.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ – ‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetu’’’nti.

Therefore, bhikkhus, you should train thus: ‘May the deeds of those whose requisites—robes, almsfood, lodging, and medicines for the sick—we make use of be of great fruit and great benefit; and may this going forth of ours not be barren, but be fruitful and have increase.’ Thus, bhikkhus, you should train. Seeing one’s own welfare, bhikkhus, it is enough to strive with diligence; seeing the welfare of others, bhikkhus, it is enough to strive with diligence; seeing the welfare of both, bhikkhus, it is enough to strive with diligence.

Idamavoca bhagavā. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi. Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu – ‘‘sudukkaraṃ bhagavā, sudukkaraṃ bhagavā’’ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.

The Blessed One said this. And while this exposition was being spoken, hot blood came up from the mouths of sixty bhikkhus. Sixty bhikkhus, having rejected the training, returned to the lower life, saying: “It is very difficult, Blessed One! It is very difficult, Blessed One!” The minds of sixty bhikkhus were liberated from the taints without clinging. The Eighth.

9. Sunettasuttaṃ

9. The Sunetta Sutta

73. ‘‘Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

73. Bhikkhus, in the past, there was a teacher named Sunetta, a founder of a sect, free from passion for sensual pleasures. And, bhikkhus, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta taught the Dhamma to his disciples for the sake of companionship with the Brahma world. Now, bhikkhus, those disciples whose minds did not gain confidence in the teacher Sunetta as he taught the Dhamma for companionship with the Brahma world, with the breakup of the body, after death, were reborn in a state of loss, a woeful destination, a place of ruin, in hell. But those, bhikkhus, whose minds did gain confidence in the teacher Sunetta as he taught the Dhamma for companionship with the Brahma world, with the breakup of the body, after death, were reborn in a good destination, the heavenly world.

‘‘Bhūtapubbaṃ, bhikkhave, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi…pe… kuddālako nāma satthā ahosi…pe… hatthipālo nāma satthā ahosi…pe… jotipālo nāma satthā ahosi…pe… arako nāma satthā ahosi titthakaro kāmesu vītarāgo[Pg.501]. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

Bhikkhus, in the past, there was a teacher named Mūgapakkha... and so on... there was a teacher named Aranemi... and so on... there was a teacher named Kuddālaka... and so on... there was a teacher named Hatthipāla... and so on... there was a teacher named Jotipāla... and so on... there was a teacher named Araka, a founder of a sect, free from passion for sensual pleasures. And, bhikkhus, the teacher Araka had many hundreds of disciples. The teacher Araka taught the Dhamma to his disciples for the sake of companionship with the Brahma world. Now, bhikkhus, those disciples whose minds did not gain confidence in the teacher Araka as he taught the Dhamma for companionship with the Brahma world, with the breakup of the body, after death, were reborn in a state of loss, a woeful destination, a place of ruin, in hell. But those, bhikkhus, whose minds did gain confidence in the teacher Araka as he taught the Dhamma for companionship with the Brahma world, with the breakup of the body, after death, were reborn in a good destination, the heavenly world.

‘‘Taṃ kiṃ maññatha, bhikkhave, yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu’’.

What do you think, bhikkhus? If someone, with a corrupt mind, were to abuse and revile these seven teachers—founders of sects, free from passion for sensual pleasures, with entourages of many hundreds, together with their assemblies of disciples—would that person produce much demerit?” “So it is, venerable sir.” “Bhikkhus, if someone, with a corrupt mind, were to abuse and revile these seven teachers—founders of sects, free from passion for sensual pleasures, with entourages of many hundreds, together with their assemblies of disciples—that person would produce much demerit. But if someone, with a corrupt mind, abuses and reviles one person accomplished in view, this one produces far more demerit than that. For what reason? Bhikkhus, I do not declare there to be such forbearance outside of this Dispensation as there is among my spiritual companions.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.

Therefore, bhikkhus, you should train thus: ‘Our minds will not be corrupt towards our spiritual companions.’ Indeed, bhikkhus, this is how you should train. The Ninth.

10. Arakasuttaṃ

10. The Araka Sutta

74. ‘‘Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti – appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

74. Bhikkhus, in the past, there was a teacher named Araka, a founder of a sect, free from passion for sensual pleasures. And, bhikkhus, the teacher Araka had many hundreds of disciples. The teacher Araka taught the Dhamma to his disciples thus: ‘Brahmin, the life of humans is brief, short, and swift, with much suffering and much distress. It should be understood with wisdom. What is wholesome should be done; the holy life should be lived. For one who is born, there is no immortality.’

‘‘Seyyathāpi[Pg.502], brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

“Just as, brahmin, a dewdrop on the tip of a blade of grass quickly vanishes when the sun rises and is not long-lasting; even so, brahmin, the life of humans is like a dewdrop—it is short and swift, with much suffering and much distress. It should be understood with wisdom. What is wholesome should be done; the holy life should be lived. For one who is born, there is no immortality.”

‘‘Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

“Just as, brahmin, when the sky rains with thick drops, a water bubble quickly vanishes and is not long-lasting; even so, brahmin, the life of humans is like a water bubble—it is short and swift, with much suffering and much distress. It should be understood with wisdom. What is wholesome should be done; the holy life should be lived. For one who is born, there is no immortality.”

‘‘Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

“Just as, brahmin, a line drawn with a stick in water quickly vanishes and is not long-lasting; even so, brahmin, the life of humans is like a line drawn with a stick in water. It is short... for one who is born, there is no immortality.”

‘‘Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā āvattati, atha kho sā gacchateva vattateva sandateva; evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ…pe… natthi jātassa amaraṇaṃ.

“Just as, brahmin, a mountain river, coming from afar, with a swift current, carrying things along, has no moment, instant, or second that it pauses, but on the contrary, it just goes, just proceeds, and just flows; even so, brahmin, the life of humans is like a mountain river. It is short and swift... for one who is born, there is no immortality.”

‘‘Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya ; evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

“Just as, brahmin, a strong man, having gathered a ball of spittle on the tip of his tongue, might spit it out without difficulty; even so, brahmin, the life of humans is like a ball of spittle. It is short and swift... for one who is born, there is no immortality.”

‘‘Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

“Just as, brahmin, a piece of meat, having been placed in an iron pan heated for a whole day, quickly perishes and is not long-lasting; even so, brahmin, the life of humans is like a piece of meat. It is short and swift... for one who is born, there is no immortality.”

‘‘Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa; evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ [Pg.503] mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’nti.

“Just as, brahmin, a cow fit for slaughter, being led to the slaughter-ground, with every foot she lifts is nearer to the slaughter, nearer to death; even so, brahmin, the life of humans is like a cow to be slaughtered—it is short and swift, with much suffering and much distress. It should be understood with wisdom. What is wholesome should be done; the holy life should be lived. For one who is born, there is no immortality.”

‘‘Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi. Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ – sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo. So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati – ‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’’nti.

“At that time, bhikkhus, the measure of human lifespan was sixty thousand years, and a girl of five hundred years was fit to have a husband. At that time, bhikkhus, humans had only six afflictions: cold, heat, hunger, thirst, defecation, and urination. Bhikkhus, that very teacher Araka, when humans were so long-lived, so long-lasting, and had so few afflictions, taught the Dhamma to his disciples thus: ‘Brahmin, the life of humans is brief, short, and swift, with much suffering and much distress. It should be understood with wisdom. What is wholesome should be done; the holy life should be lived. For one who is born, there is no immortality.’”

‘‘Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’nti. Etarahi, bhikkhave, yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati – utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ. Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasa yeva māsasatāni jīvati – cattāri māsasatāni hemantānaṃ, cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ. Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati – aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ. Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati – dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ. Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati – catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.

“Now, bhikkhus, one speaking rightly would say: ‘The life of humans is brief, short, and swift, with much suffering and much distress. It should be understood with wisdom. What is wholesome should be done; the holy life should be lived. For one who is born, there is no immortality.’ Now, bhikkhus, one who lives long lives for a hundred years, or a little less, or a little more. Living for a hundred years, bhikkhus, one lives for only three hundred seasons: a hundred seasons of winter, a hundred seasons of summer, and a hundred seasons of the rains. Living for three hundred seasons, bhikkhus, one lives for only twelve hundred months: four hundred months of winter, four hundred months of summer, and four hundred months of the rains. Living for twelve hundred months, bhikkhus, one lives for only twenty-four hundred half-months: eight hundred half-months of winter, eight hundred half-months of summer, and eight hundred half-months of the rains. Living for twenty-four hundred half-months, bhikkhus, one lives for only thirty-six thousand nights: twelve thousand nights of winter, twelve thousand nights of summer, and twelve thousand nights of the rains. Living for thirty-six thousand nights, bhikkhus, one eats only seventy-two thousand meals: twenty-four thousand meals in winter, twenty-four thousand meals in summer, and twenty-four thousand meals in the rains, together with drinking mother’s milk and together with interruptions to meals.”

‘‘Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati[Pg.504], alābhakenapi bhattaṃ na bhuñjati. Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya; kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Dasamaṃ.

“Herein, these are the obstacles to eating a meal: one who is drowsy like a monkey does not eat a meal; one who is suffering does not eat a meal; one who is afflicted by illness does not eat a meal; one who is observing the Uposatha does not eat a meal; and due to not obtaining it, one does not eat a meal. Thus, bhikkhus, by me has been calculated the lifespan of a human being with a hundred-year lifespan: the lifespan has been calculated, the measure of the lifespan has been calculated, the seasons have been calculated, the years have been calculated, the months have been calculated, the half-months have been calculated, the nights have been calculated, the days have been calculated, the meals have been calculated, and the obstacles to eating a meal have been calculated. Whatever should be done by a teacher who seeks the welfare of his disciples and is compassionate, out of compassion for you—that has been done by me. Bhikkhus, here are the roots of trees, here are the empty dwellings. Meditate, bhikkhus, do not be heedless; do not later have remorse. This is our instruction to you.” The Tenth.

Mahāvaggo sattamo.

The Seventh Great Chapter.

Tassuddānaṃ –

The summary of that chapter:

Hirīsūriyaṃ upamā, dhammaññū pārichattakaṃ;

Sakkaccaṃ bhāvanā aggi, sunettaarakena cāti.

Conscientiousness, the Sun, the Simile, Knower of the Dhamma, the Pārichattaka Tree; Respect, Development, Fire, Sunetta, and Araka.

8. Vinayavaggo

8. 8. The Chapter on the Vinaya

1. Paṭhamavinayadharasuttaṃ

1. 1. The First Discourse on the Upholder of the Vinaya

75. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī’’ti. Paṭhamaṃ.

75. “Bhikkhus, a bhikkhu endowed with seven qualities is an upholder of the Vinaya. Which seven? He knows an offense, he knows a non-offense, he knows a light offense, he knows a heavy offense; he is virtuous, he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules; he is an obtainer at will, without difficulty, and without trouble, of the four jhānas that pertain to the higher mind and are pleasant abidings in this very life; and through the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he abides. Bhikkhus, a bhikkhu endowed with these seven qualities is an upholder of the Vinaya.” First.

2. Dutiyavinayadharasuttaṃ

2. 2. The Second Discourse on the Upholder of the Vinaya

76. ‘‘Sattahi[Pg.505], bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī’’ti. Dutiyaṃ.

76. “Bhikkhus, a bhikkhu endowed with seven qualities is an upholder of the Vinaya. Which seven? He knows an offense; he knows a non-offense; he knows a light offense; he knows a heavy offense; both Pātimokkhas are well-mastered by him in detail, well-analyzed, well-established, and well-determined, according to the rules and their details; he is an obtainer at will, without difficulty, and without trouble, of the four jhānas that pertain to the higher mind and are pleasant abidings in this very life; and through the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he abides. Bhikkhus, a bhikkhu endowed with these seven qualities is an upholder of the Vinaya.” Second.

3. Tatiyavinayadharasuttaṃ

3. 3. The Third Discourse on the Upholder of the Vinaya

77. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, vinaye kho pana ṭhito hoti asaṃhīro, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī’’ti. Tatiyaṃ.

77. “Bhikkhus, a bhikkhu endowed with seven qualities is an upholder of the Vinaya. Which seven? He knows an offense, he knows a non-offense, he knows a light offense, he knows a heavy offense; he is established in the Vinaya, unshakeable; he is an obtainer at will, without difficulty, and without trouble, of the four jhānas that pertain to the higher mind and are pleasant abidings in this very life; and through the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he abides. Bhikkhus, a bhikkhu endowed with these seven qualities is an upholder of the Vinaya.” Third.

4. Catutthavinayadharasuttaṃ

4. 4. The Fourth Discourse on the Upholder of the Vinaya

78. ‘‘Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ [Pg.506] abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī’’ti. Catutthaṃ.

78. “Bhikkhus, a bhikkhu endowed with seven qualities is an upholder of the Vinaya. Which seven? He knows an offense, he knows a non-offense, he knows a light offense, he knows a heavy offense; he recollects his manifold past lives, that is, one birth, two births… thus with their aspects and particulars he recollects his manifold past lives; with the divine eye, purified and surpassing the human, he understands beings passing away and reappearing according to their kamma; and through the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he abides. Bhikkhus, a bhikkhu endowed with these seven qualities is an upholder of the Vinaya.” Fourth.

5. Paṭhamavinayadharasobhanasuttaṃ

5. 5. The First Discourse on the Splendor of an Upholder of the Vinaya

79. ‘‘Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, catunnaṃ jhānānaṃ ābhicetasikānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī’’ti. Pañcamaṃ.

79. “Bhikkhus, an upholder of the Vinaya endowed with seven qualities is splendid. Which seven? He knows an offense, he knows a non-offense, he knows a light offense, he knows a heavy offense; he is virtuous… he undertakes and trains in the training rules; he is an obtainer at will, without difficulty, and without trouble, of the four jhānas that pertain to the higher mind and are pleasant abidings in this very life; and through the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he abides. Bhikkhus, an upholder of the Vinaya endowed with these seven qualities is splendid.” Fifth.

6. Dutiyavinayadharasobhanasuttaṃ

6. 6. The Second Discourse on the Splendor of an Upholder of the Vinaya

80. ‘‘Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, catunnaṃ jhānānaṃ…pe… akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī’’ti. Chaṭṭhaṃ.

80. “Bhikkhus, a bearer of the Discipline endowed with seven qualities is splendid. With which seven? He knows an offense, knows what is not an offense, knows a light offense, and knows a grave offense. Furthermore, both Pātimokkhas are well-received by him in detail, well-analyzed, well-mastered, and well-adjudicated, according to the Suttavibhaṅga and according to the Khandhaka and Parivāra. He obtains at will, without trouble or difficulty, the four jhānas… With the destruction of the taints… he realizes it for himself with direct knowledge, enters upon, and abides in the taintless liberation of mind, liberation by wisdom. Bhikkhus, a bearer of the Discipline endowed with these seven qualities is splendid.” Sixth.

7. Tatiyavinayadharasobhanasuttaṃ

7. The Third Discourse on the Splendor of a Bearer of the Discipline

81. ‘‘Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, vinaye kho pana ṭhito hoti asaṃhīro, catunnaṃ jhānānaṃ…pe… akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī’’ti. Sattamaṃ.

81. “Bhikkhus, a bearer of the Discipline endowed with seven qualities is splendid. With which seven? He knows an offense, knows what is not an offense, knows a light offense, and knows a grave offense. He is established in the Discipline and unshakeable. He obtains at will, without trouble or difficulty, the four jhānas… With the destruction of the taints… he realizes it for himself with direct knowledge, enters upon, and abides in the taintless liberation of mind, liberation by wisdom. Bhikkhus, a bearer of the Discipline endowed with these seven qualities is splendid.” Seventh.

8. Catutthavinayadharasobhanasuttaṃ

8. The Fourth Discourse on the Splendor of a Bearer of the Discipline

82. ‘‘Sattahi[Pg.507], bhikkhave, dhammehi samannāgato vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena cakkhunā visuddhena atikkantamānusakena…pe… āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī’’ti. Aṭṭhamaṃ.

82. “Bhikkhus, a bearer of the Discipline endowed with seven qualities is splendid. With which seven? He knows an offense, knows what is not an offense, knows a light offense, and knows a grave offense. He recollects his manifold past lives, that is, one birth, two births… Thus with their aspects and particulars he recollects his manifold past lives. With the divine eye, purified and surpassing the human… With the destruction of the taints… he realizes it for himself with direct knowledge, enters upon, and abides in the taintless liberation of mind, liberation by wisdom. Bhikkhus, a bearer of the Discipline endowed with these seven qualities is splendid.” Eighth.

9. Satthusāsanasuttaṃ

9. The Discourse on the Teacher’s Instruction

83. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca –

83. Then the Venerable Upāli approached the Blessed One, paid homage to him, and sat down to one side. Seated thus, the Venerable Upāli said to the Blessed One:

‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Ye kho tvaṃ, upāli, dhamme jāneyyāsi – ‘ime dhammā na ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti; ekaṃsena, upāli, dhāreyyāsi – ‘neso dhammo neso vinayo netaṃ satthusāsana’nti. Ye ca kho tvaṃ, upāli, dhamme jāneyyāsi – ‘ime dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti; ekaṃsena, upāli, dhāreyyāsi – ‘eso dhammo eso vinayo etaṃ satthusāsana’’’nti. Navamaṃ.

“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” “Upāli, whatever teachings you might know thus: ‘These teachings do not lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna,’ you should categorically hold: ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’ But whatever teachings you might know thus: ‘These teachings lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna,’ you should categorically hold: ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’” Ninth.

10. Adhikaraṇasamathasuttaṃ

10. The Discourse on the Settlement of Legal Issues

84. ‘‘Sattime, bhikkhave, adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya. Katame satta? Sammukhāvinayo dātabbo[Pg.508], sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññātakaraṇaṃ dātabbaṃ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo. Ime kho, bhikkhave, satta adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāyā’’ti. Dasamaṃ.

84. “Bhikkhus, these are the seven principles for settling legal issues, for the calming and pacification of whatever legal issues have arisen. What seven? The procedure in the presence of the parties should be applied; the procedure for the mindful should be applied; the procedure for one who is no longer insane should be applied; the procedure on admission should be applied; the procedure of the majority should be carried out; the procedure for one of bad character should be carried out; the procedure of covering with grass should be applied. These, bhikkhus, are the seven principles for settling legal issues, for the calming and pacification of whatever legal issues have arisen.” Tenth.

Vinayavaggo aṭṭhamo.

The Chapter on the Discipline, the Eighth.

Tassuddānaṃ –

The summary:

Caturo vinayadharā, caturo ceva sobhanā;

Sāsanaṃ adhikaraṇa-samathenaṭṭhame dasāti.

Four on the bearers of the Vinaya, and four who are splendid; the Instruction, and the settlement of legal issues—thus there are ten in the eighth chapter.

9. Samaṇavaggo

9. The Chapter on the Ascetic

1. Bhikkhusuttaṃ

1. The Discourse on the Bhikkhu

85. ‘‘Sattannaṃ, bhikkhave, dhammānaṃ bhinnattā bhikkhu hoti. Katamesaṃ sattannaṃ? Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ bhinnattā bhikkhu hotī’’ti. Paṭhamaṃ.

85. “Bhikkhus, it is by reason of having broken seven things that one is a bhikkhu. What seven? Identity view is broken, doubt is broken, adherence to rites and rituals is broken, lust is broken, hatred is broken, delusion is broken, and conceit is broken. Indeed, bhikkhus, it is by reason of having broken these seven things that one is a bhikkhu.” First.

2. Samaṇasuttaṃ

2. The Discourse on the Ascetic

86. Sattannaṃ, bhikkhave, dhammānaṃ samitattā samaṇo hoti…pe…. Dutiyaṃ.

86. “Bhikkhus, it is by reason of having pacified seven things that one is an ascetic…” Second.

3. Brāhmaṇasuttaṃ

3. The Discourse on the Brahmin

87. Bāhitattā brāhmaṇo hoti…pe…. Tatiyaṃ.

87. “It is by reason of having barred evil that one is a brahmin…” Third.

4. Sottiyasuttaṃ

4. The Discourse on the Scholar

88. Nissutattā sottiyo hoti…pe…. Catutthaṃ.

88. “It is by reason of having shed them that one is a scholar…” Fourth.

5. Nhātakasuttaṃ

5. The Discourse on the Bathed One

89. Nhātattā [Pg.509] nhātako hoti…pe…. Pañcamaṃ.

89. “It is by reason of having washed them away that one is a bathed one…” Fifth.

6. Vedagūsuttaṃ

6. The Discourse on the Master of Knowledge

90. Viditattā vedagū hoti…pe…. Chaṭṭhaṃ.

90. “It is by reason of having understood that one is a master of knowledge…” Sixth.

7. Ariyasuttaṃ

7. The Discourse on the Noble One

91. Ārakattā ariyo hoti…pe…. Sattamaṃ.

91. “It is by reason of being far from them that one is a noble one…” Seventh.

8. Arahāsuttaṃ

8. The Discourse on the Arahant

92. ‘‘Ārakattā arahā hoti. Katamesaṃ sattannaṃ? Sakkāyadiṭṭhi ārakā hoti, vicikicchā ārakā hoti, sīlabbataparāmāso ārako hoti, rāgo ārako hoti, doso ārako hoti, moho ārako hoti, māno ārako hoti. Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ ārakattā arahā hotī’’ti. Aṭṭhamaṃ.

92. “It is by reason of being far from them that one is an arahant. Far from what seven things? One is far from identity view, far from doubt, far from adherence to rites and rituals, far from lust, far from hatred, far from delusion, and far from conceit. Indeed, bhikkhus, it is by reason of being far from these seven things that one is an arahant.” Eighth.

9. Asaddhammasuttaṃ

9. The Discourse on the Bad Qualities

93. ‘‘Sattime, bhikkhave, asaddhammā. Katame satta? Assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ime kho, bhikkhave, satta asaddhammā’’ti. Navamaṃ.

93. “Bhikkhus, these are seven bad qualities. What seven? One is faithless, shameless, without moral dread, of little learning, lazy, of lapsed mindfulness, and unwise. These, bhikkhus, are the seven bad qualities.” Ninth.

10. Saddhammasuttaṃ

10. The Discourse on the Good Qualities

94. ‘‘Sattime, bhikkhave, saddhammā. Katame satta? Saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Ime kho, bhikkhave, satta saddhammā’’ti. Dasamaṃ.

94. “Bhikkhus, there are these seven qualities of a good person. What are the seven? One has faith, has moral shame, has moral dread, is learned, has aroused energy, is mindful, and is wise. Indeed, bhikkhus, these are the seven qualities of a good person.” The tenth.

Samaṇavaggo navamo.

The Chapter on the Ascetic, the Ninth.

Tassuddānaṃ –

The summary:

Bhikkhuṃ [Pg.510] samaṇo brāhmaṇo, sottiyo ceva nhātako;

Vedagū ariyo arahā, asaddhammā ca saddhammāti.

The Bhikkhu, the Ascetic, the Brahmin, the Purified One, and the Bathed One; the Knower of the Lore, the Noble One, the Arahant; and the qualities of the bad and the qualities of the good.

10. Āhuneyyavaggo

10. The Chapter on Those Worthy of Offerings

95. ‘‘Sattime, bhikkhave, puggalā āhuneyyā…pe… dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo cakkhusmiṃ aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ kho, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

95. “Bhikkhus, these seven individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the seven? Here, bhikkhus, a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence—constantly, continuously, unmixed, with a resolved mind, penetrating it with wisdom. Through the destruction of the taints, having realized for himself with direct knowledge, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom. This, indeed, bhikkhus, is the first individual who is worthy of gifts, worthy of hospitality, and so on, an unsurpassed field of merit for the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo cakkhusmiṃ aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Furthermore, bhikkhus, here a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence—constantly, continuously, unmixed, with a resolved mind, penetrating it with wisdom. For him, the exhaustion of the taints and the exhaustion of life occur not one before the other. This, bhikkhus, is the second individual who is worthy of gifts, and so on, an unsurpassed field of merit for the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo cakkhusmiṃ aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti…pe… upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa. Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā’’ti.

“Furthermore, bhikkhus, here a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence—constantly, continuously, unmixed, with a resolved mind, penetrating it with wisdom. With the complete destruction of the five lower fetters, one attains parinibbāna in the interim... or one attains parinibbāna upon landing... or one attains parinibbāna without exertion... or one attains parinibbāna with exertion... or one is an upstream-goer, heading for the Akaniṭṭha realm. This, bhikkhus, is the seventh individual who is worthy of gifts, and so on, an unsurpassed field of merit for the world. Indeed, bhikkhus, these seven individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation—an unsurpassed field of merit for the world.”

96-622. Sattime[Pg.511], bhikkhave, puggalā āhuneyyā pāhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo cakkhusmiṃ dukkhānupassī viharati…pe… cakkhusmiṃ anattānupassī viharati…pe… cakkhusmiṃ khayānupassī viharati…pe… cakkhusmiṃ vayānupassī viharati…pe… cakkhusmiṃ virāgānupassī viharati…pe… cakkhusmiṃ nirodhānupassī viharati…pe… cakkhusmiṃ paṭinissaggānupassī viharati…pe….

“Bhikkhus, these seven individuals are worthy of gifts, worthy of hospitality, and so on, an unsurpassed field of merit for the world. What are the seven? Here, bhikkhus, a certain individual dwells contemplating suffering in the eye... dwells contemplating not-self in the eye... dwells contemplating destruction in the eye... dwells contemplating vanishing in the eye... dwells contemplating dispassion in the eye... dwells contemplating cessation in the eye... dwells contemplating relinquishment in the eye... and so on.”

Sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… manasmiṃ…pe….

In the ear... and so on... in the nose... in the tongue... in the body... in the mind... and so on.

Rūpesu…pe… saddesu… gandhesu… rasesu… phoṭṭhabbesu … dhammesu …pe….

In forms... and so on... in sounds... in smells... in tastes... in tangible objects... in mental phenomena... and so on.

Cakkhuviññāṇe…pe… sotaviññāṇe… ghānaviññāṇe… jivhāviññāṇe… kāyaviññāṇe… manoviññāṇe…pe….

In eye-consciousness... and so on... in ear-consciousness... in nose-consciousness... in tongue-consciousness... in body-consciousness... in mind-consciousness... and so on.

Cakkhusamphasse…pe… sotasamphasse… ghānasamphasse… jivhāsamphasse… kāyasamphasse… manosamphasse…pe….

In eye-contact... and so on... in ear-contact... in nose-contact... in tongue-contact... in body-contact... in mind-contact... and so on.

Cakkhusamphassajāya vedanāya…pe… sotasamphassajāya vedanāya… ghānasamphassajāya vedanāya… jivhāsamphassajāya vedanāya… kāyasamphassajāya vedanāya… manosamphassajāya vedanāya…pe….

In feeling born of eye-contact... and so on... in feeling born of ear-contact... in feeling born of nose-contact... in feeling born of tongue-contact... in feeling born of body-contact... in feeling born of mind-contact... and so on.

Rūpasaññāya…pe… saddasaññāya… gandhasaññāya… rasasaññāya… phoṭṭhabbasaññāya… dhammasaññāya…pe….

In perception of forms... and so on... in perception of sounds... in perception of smells... in perception of tastes... in perception of tangible objects... in perception of mental phenomena... and so on.

Rūpasañcetanāya…pe… saddasañcetanāya… gandhasañcetanāya… rasasañcetanāya… phoṭṭhabbasañcetanāya… dhammasañcetanāya…pe….

In volition regarding forms... and so on... in volition regarding sounds... in volition regarding smells... in volition regarding tastes... in volition regarding tangible objects... in volition regarding mental phenomena... and so on.

Rūpataṇhāya…pe… saddataṇhāya… gandhataṇhāya… rasataṇhāya… phoṭṭhabbataṇhāya… dhammataṇhāya…pe….

In craving for forms... and so on... in craving for sounds... in craving for smells... in craving for tastes... in craving for tangible objects... in craving for mental phenomena... and so on.

Rūpavitakke …pe… saddavitakke… gandhavitakke… rasavitakke… phoṭṭhabbavitakke… dhammavitakke…pe….

In initial thought regarding forms... and so on... in initial thought regarding sounds... in initial thought regarding smells... in initial thought regarding tastes... in initial thought regarding tangible objects... in initial thought regarding mental phenomena... and so on.

Rūpavicāre…pe… saddavicāre… gandhavicāre… rasavicāre… phoṭṭhabbavicāre… dhammavicāre…pe….

In sustained thought regarding forms... and so on... in sustained thought regarding sounds... in sustained thought regarding smells... in sustained thought regarding tastes... in sustained thought regarding tangible objects... in sustained thought regarding mental phenomena... and so on.

‘‘Pañcakkhandhe [Pg.512] …pe… rūpakkhandhe… vedanākkhandhe… saññākkhandhe… saṅkhārakkhandhe… viññāṇakkhandhe aniccānupassī viharati…pe… dukkhānupassī viharati… anattānupassī viharati… khayānupassī viharati… vayānupassī viharati… virāgānupassī viharati… nirodhānupassī viharati… paṭinissaggānupassī viharati…pe… lokassā’’ti.

“In the five aggregates... and so on... in the form aggregate... in the feeling aggregate... in the perception aggregate... in the formations aggregate... in the consciousness aggregate, one dwells contemplating impermanence... and so on... dwells contemplating suffering... dwells contemplating not-self... dwells contemplating destruction... dwells contemplating vanishing... dwells contemplating dispassion... dwells contemplating cessation... dwells contemplating relinquishment... and so on... for the world.”

‘‘Chadvārārammaṇesvettha, viññāṇesu ca phassesu;

Vedanāsu ca dvārassa, suttā honti visuṃ aṭṭha.

“Herein, for these categories related to the sense-doors—the doors and their objects, consciousnesses, contacts, and feelings—there are eight suttas for each separately.”

‘‘Saññā sañcetanā taṇhā, vitakkesu vicāre ca;

Gocarassa visuṃ aṭṭha, pañcakkhandhe ca pacceke.

“For perception, volition, craving, initial thought, and sustained thought—each related to its object-domain—there are eight suttas separately. And for the five aggregates as a whole and for each individually, there are also eight.”

‘‘Soḷasasvettha mūlesu, aniccaṃ dukkhamanattā;

Khayā vayā virāgā ca, nirodhā paṭinissaggā.

“Herein, in these sixteen bases, are impermanence, suffering, and not-self; destruction, vanishing, and dispassion; cessation and relinquishment.”

‘‘Kamaṃ aṭṭhānupassanā, yojetvāna visuṃ visuṃ;

Sampiṇḍitesu sabbesu, honti pañca satāni ca;

Aṭṭhavīsati suttāni, āhuneyye ca vaggike’’.

“Applying the eight contemplations in order, separately to each; when all are combined, in this Āhuneyya chapter, there are five hundred and twenty-eight suttas.”

Āhuneyyavaggo dasamo.

The Chapter on Those Worthy of Offerings, the Tenth.

11. Rāgapeyyālaṃ

11. The Discourse Series on Lust

623. ‘‘Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā’’ti.

623. “Bhikkhus, for the direct knowledge of lust, seven qualities should be developed. What seven? The enlightenment factor of mindfulness… the enlightenment factor of equanimity. Bhikkhus, for the direct knowledge of lust, these seven qualities should be developed.”

624. ‘‘Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. Katame satta? Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā’’ti.

624. “Bhikkhus, for the direct knowledge of lust, seven qualities should be developed. What seven? The perception of impermanence, the perception of not-self, the perception of foulness, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation. Bhikkhus, for the direct knowledge of lust, these seven qualities should be developed.”

625. ‘‘Rāgassa[Pg.513], bhikkhave, abhiññāya satta dhammā bhāvetabbā. Katame satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā – rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā’’ti.

625. “Bhikkhus, for the direct knowledge of lust, seven qualities should be developed. What seven? The perception of foulness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in suffering. Bhikkhus, for the direct knowledge of lust, these seven qualities should be developed.”

626-652. ‘‘Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya…pe… paṭinissaggāya ime satta dhammā bhāvetabbā’’ti.

“Bhikkhus, for the full understanding of lust... for its utter destruction... for its abandonment... for its destruction... for its decay... for its fading away... for its cessation... for its relinquishment... for its final relinquishment, these seven qualities should be developed.”

653-1132. ‘‘Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime satta dhammā bhāvetabbā’’ti.

“For hatred... for delusion... for anger... for resentment... for denigration... for domineering... for envy... for avarice... for deceit... for craftiness... for obstinacy... for contentiousness... for conceit... for arrogance... for intoxication... for heedlessness: for their direct knowledge... for their full understanding... for their utter destruction... for their abandonment... for their destruction... for their decay... for their fading away... for their cessation... for their relinquishment... and for their final relinquishment, these seven qualities should be developed.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One said this. The bhikkhus, pleased, rejoiced at the Blessed One’s words.

Rāgapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on Lust is concluded.

Sattakanipātapāḷi niṭṭhitā.

The Book of the Sevens is concluded.