Tipiṭaka Translation

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.

‘‘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.

‘‘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.

‘‘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.

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.

“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.

‘‘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.

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 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.
Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi