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. Namo tassa bhagavato arahato sammāsambuddhassa.

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

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Aṅguttaranikāyo

The Numerical Discourses

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Aṭṭhakanipātapāḷi

The Book of the Eights

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1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

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1. Mettāvaggo

1. The Chapter on Loving-Kindness

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1. Mettāsuttaṃ

1. The Discourse on Loving-Kindness

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1. Evaṃ [Pg.1] 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. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

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‘‘Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṃsā pāṭikaṅkhā. Katame aṭṭha? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, uttariṃ appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṃsā pāṭikaṅkhā’’ti.

“Bhikkhus, when the liberation of mind through loving-kindness is practiced, developed, cultivated, made a vehicle, made a foundation, established, consolidated, and well undertaken, eight benefits are to be expected. What eight? One sleeps happily, one wakes happily, one does not see a bad dream, one is dear to human beings, one is dear to non-human beings, deities protect one, fire, poison, or a weapon does not affect one, and if one does not penetrate further, one is reborn in the Brahma world. Bhikkhus, when the liberation of mind through loving-kindness is practiced, developed, cultivated, made a vehicle, made a foundation, established, consolidated, and well undertaken, these eight benefits are to be expected.”

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‘‘Yo [Pg.2] ca mettaṃ bhāvayati, appamāṇaṃ paṭissato ;

Tanū saṃyojanā honti, passato upadhikkhayaṃ.

“Whoever, being mindful, develops boundless loving-kindness; for one who sees the destruction of the substrates, the fetters become attenuated.”

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‘‘Ekampi ce pāṇamaduṭṭhacitto,Mettāyati kusalī tena hoti;

Sabbe ca pāṇe manasānukampī,Pahūtamariyo pakaroti puññaṃ.

“If, with a mind not corrupted by ill will, one extends loving-kindness to even one living being, through that one becomes meritorious. The noble one, being compassionate in mind towards all beings, makes abundant merit.”

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‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā,Rājisayo yajamānā anupariyagā;

Assamedhaṃ purisamedhaṃ,Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

“Those kingly sages who, having conquered the earth with its multitudes of beings, traveled around making offerings unobstructedly: the horse sacrifice, the human sacrifice, the Sammāpāsa sacrifice, and the Vājapeyya sacrifice.”

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‘‘Mettassa cittassa subhāvitassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe,Yathā na agghanti kalampi soḷasiṃ.

“These do not amount to a sixteenth part of a mind well-developed with loving-kindness, just as all the hosts of stars do not amount to a sixteenth part of the moon’s radiance.”

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‘‘Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtānaṃ, veraṃ tassa na kenacī’’ti. paṭhamaṃ;

“One who does not kill nor cause to kill, does not conquer nor cause to conquer, having a share of loving-kindness for all beings, has enmity with no one.” The first is finished.

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2. Paññāsuttaṃ

2. The Discourse on Wisdom

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2. ‘‘Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

2. “Bhikkhus, these eight causes and eight conditions conduce to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired. What are the eight? Here, bhikkhus, a bhikkhu dwells depending on the Teacher or on some fellow monk in a position of respect, towards whom he has established a keen sense of moral shame and moral dread, as well as affection and reverence. This, bhikkhus, is the first cause and first condition that conduces to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired.”

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‘‘So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemaṃ gāravo [Pg.3] ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Dwelling in dependence on that Teacher or on some fellow monk in a position of respect, towards whom he has established a keen sense of moral shame and moral dread, as well as affection and reverence, he approaches them from time to time to ask and to question: ‘Venerable sir, how is this? What is the meaning of this?’ Those venerable ones reveal to him what was not revealed, make clear what was not made clear, and dispel his doubt concerning many varied matters that are grounds for doubt. This, bhikkhus, is the second cause and second condition that conduces to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired.”

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‘‘So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Having heard that Dhamma, he accomplishes a twofold seclusion: seclusion of the body and seclusion of the mind. This, bhikkhus, is the third cause and third condition that conduces to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired.”

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‘‘Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“He is virtuous; he dwells restrained by the Pātimokkha, endowed with right conduct and resort, seeing danger in the slightest faults. He undertakes and trains in the training rules. This, bhikkhus, is the fourth cause and fourth condition that conduces to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired.”

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‘‘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. Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“He is learned, a bearer of what is heard, an accumulator of what is heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and their phrasing, which proclaim the holy life that is utterly complete and pure—such teachings have been much heard by him, retained, familiarized by recitation, reflected upon by the mind, and well penetrated by view. This, bhikkhus, is the fifth cause and fifth condition that conduces to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired.”

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‘‘Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“He dwells with aroused energy for the abandoning of unwholesome states and for the acquisition of wholesome states; he is strong, steadfast in exertion, not shirking the burden in regard to wholesome states. This, bhikkhus, is the sixth cause and sixth condition that conduces to the acquisition of the wisdom fundamental to the holy life that has not yet been acquired, and to the increase, abundance, development, and fulfillment of that wisdom once it has been acquired.”

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‘‘Saṅghagato [Pg.4] kho pana anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

Furthermore, when in the midst of the Saṅgha, one is not of diverse talk, nor of talk that is contrary to the path and fruition. One either speaks the Dhamma oneself, or requests another, or does not disrespect the noble silence. This, bhikkhus, is the seventh generative cause, the seventh supporting condition for the acquisition of the insight-wisdom which is the beginning of the noble practice that has not yet been acquired, and for the increase, expansion, development, and fulfillment of the wisdom that has been acquired.

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‘‘Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

Furthermore, one dwells contemplating arising and passing away in the five aggregates of clinging: ‘Such is form, such is the arising of form, such is the cessation of form; such is feeling, such is the arising of feeling, such is the cessation of feeling; such is perception… such are formations… such is consciousness, such is the arising of consciousness, such is the cessation of consciousness.’ This, bhikkhus, is the eighth generative cause, the eighth supporting condition for the acquisition of the insight-wisdom which is the beginning of the noble practice that has not yet been acquired, and for the increase, expansion, development, and fulfillment of the wisdom that has been acquired.

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‘‘Tamenaṃ sabrahmacārī evaṃ sambhāventi – ‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

His fellows in the holy life esteem him thus: ‘Indeed, this venerable one dwells depending on the Teacher or on a certain fellow in the holy life who is in a position deserving of high esteem, towards whom intense shame and fear of wrongdoing, affection, and reverence are established for him. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – idaṃ, bhante, kathaṃ; imassa ko atthoti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one, while dwelling in dependence on the Teacher or a certain fellow in the holy life who is in a position deserving of high esteem, towards whom intense shame and fear of wrongdoing, affection, and reverence are established for him, approaches them from time to time, asks and inquires: “Venerable sir, how is this? What is the meaning of this?” Those venerable ones reveal to him what has not been revealed, make plain what has not been made plain, and dispel doubt in various matters that are grounds for doubt. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one, having heard that Dhamma, accomplishes a twofold seclusion: by means of bodily seclusion and by means of mental seclusion. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Sīlavā [Pg.5] kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one is virtuous; he dwells restrained by the Pātimokkha restraint, is accomplished in conduct and resort, and sees danger in the slightest faults; having undertaken them, he trains in the training rules. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one is very learned, a bearer of what is heard, an accumulator of what is heard. Those teachings that are good in the beginning, good in the middle, and good in the end, complete in meaning and phrasing, which proclaim the noble practice that is utterly complete and pure—such teachings have been much heard by him, are borne in mind, are practiced with the voice, are repeatedly contemplated with the mind, and are well penetrated by wisdom. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one dwells with energy aroused for the abandoning of unwholesome states and for the accomplishment of wholesome states; he is strong, of firm endeavor, not having laid down the burden in regard to wholesome states. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one, when in the midst of the Saṅgha, is not of diverse talk, nor of talk that is contrary to the path and fruition. He either speaks the Dhamma himself, or requests another, or does not disrespect the noble silence. Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

‘Furthermore, this venerable one dwells contemplating arising and passing away in the five aggregates of clinging: “Such is form, such is the arising of form, such is the cessation of form; such is feeling… such is perception… such are formations… such is consciousness, such is the arising of consciousness, such is the cessation of consciousness.” Assuredly, this venerable one, knowing, knows; seeing, sees!’ This quality also conduces to being beloved, to being esteemed, to development, to the state of a recluse, and to solitude.

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‘‘Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī’’ti. Dutiyaṃ.

Indeed, bhikkhus, these are the eight generative causes, the eight supporting conditions that conduce to the acquisition of the insight-wisdom which is the beginning of the noble practice that has not yet been acquired, and for the increase, expansion, development, and fulfillment of the wisdom that has been acquired. The Second.

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3. Paṭhamaappiyasuttaṃ

3. First Discourse on the Unloved

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3. ‘‘Aṭṭhahi[Pg.6], bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

3. “Monks, a monk endowed with eight qualities is unloved, disagreeable, unrespected, and not held in high regard by his companions in the holy life. With which eight? Here, monks, a monk praises the unloved and criticizes the loved; he is desirous of gain and desirous of honor; he is shameless and without moral dread; he has evil wishes and has wrong view. Monks, a monk endowed with these eight qualities is indeed unloved, disagreeable, unrespected, and not held in high regard by his companions in the holy life.”

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‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Tatiyaṃ.

“Monks, a monk endowed with eight qualities is loved, agreeable, respected, and held in high regard by his companions in the holy life. With which eight? Here, monks, a monk does not praise the unloved, nor does he criticize the loved; he is not desirous of gain, nor desirous of honor; he has moral shame and moral dread; he has few wishes and has right view. Monks, a monk endowed with these eight qualities is indeed loved, agreeable, respected, and held in high regard by his companions in the holy life.” The third.

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4. Dutiyaappiyasuttaṃ

4. The Second Discourse on the Unloved

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4. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

4. “Monks, a monk endowed with eight qualities is unloved, disagreeable, unrespected, and not held in high regard by his companions in the holy life. With which eight? Here, monks, a monk is desirous of gain, desirous of honor, and desirous of not being despised; he does not know the proper time, does not know moderation, is impure, and is talkative; and he is one who insults and reviles his companions in the holy life. Monks, a monk endowed with these eight qualities is indeed unloved, disagreeable, unrespected, and not held in high regard by his companions in the holy life.”

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‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Catutthaṃ.

“Monks, a monk endowed with eight qualities is loved, agreeable, respected, and held in high regard by his companions in the holy life. With which eight? Here, monks, a monk is not desirous of gain, not desirous of honor, and not desirous of not being despised; he knows the proper time, knows moderation, is pure, and is not talkative; and he is one who does not insult or revile his companions in the holy life. Monks, a monk endowed with these eight qualities is indeed loved, agreeable, respected, and held in high regard by his companions in the holy life.” The fourth.

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5. Paṭhamalokadhammasuttaṃ

5. The First Discourse on Worldly Conditions

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5. ‘‘Aṭṭhime[Pg.7], bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti.

5. “Monks, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What are the eight? Gain and loss, fame and disgrace, censure and praise, pleasure and pain. These, monks, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.”

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‘‘Lābho alābho ca yasāyaso ca,Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,Asassatā vipariṇāmadhammā.

“Gain and loss, fame and disgrace, Censure and praise, pleasure and pain; These conditions among human beings are impermanent, Not lasting, and subject to change.

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‘‘Ete ca ñatvā satimā sumedho,Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,Aniṭṭhato no paṭighātameti.

“Having known these, the mindful one, the one of good wisdom, Contemplates them as being subject to change; Desirable conditions do not agitate his mind, And he feels no resistance toward the undesirable.

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‘‘Tassānurodhā atha vā virodhā,Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,Sammappajānāti bhavassa pāragū’’ti. pañcamaṃ;

“For him, both conformity and opposition Are dispelled, have vanished, and exist no more. Having known the dustless, sorrowless state, He who has gone to the far shore of existence rightly understands.” The fifth.

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6. Dutiyalokadhammasuttaṃ

6. The Second Discourse on Worldly Conditions

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6. ‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.

6. “Monks, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What are the eight? Gain and loss, fame and disgrace, censure and praise, pleasure and pain. These, monks, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

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‘‘Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko [Pg.8] adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

“Monks, for an unlearned ordinary person, there arise gain and loss, fame and disgrace, censure and praise, pleasure and pain. For a learned noble disciple, monks, there also arise gain and loss, fame and disgrace, censure and praise, pleasure and pain. In that case, monks, what is the distinction, what is the divergence, what is the difference for the learned noble disciple from the unlearned ordinary person?” “Venerable sir, our teachings have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would be illuminated by the Blessed One himself. Having heard it from the Blessed One, the monks will bear it in mind.”

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‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So na iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ nappajānāti’’.

“In that case, monks, listen and apply your minds well; I will speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this: “Monks, for an unlearned ordinary person, gain arises. He does not reflect thus: ‘This gain has arisen for me; and it is impermanent, suffering, and subject to change.’ He does not understand it as it really is. Loss arises… fame arises… disgrace arises… censure arises… praise arises… pleasure arises… pain arises. He does not reflect thus: ‘This pain has arisen for me; and it is impermanent, suffering, and subject to change.’ He does not understand it as it really is.”

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‘‘Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati; uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati; uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati; uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati. So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi’’.

“Gain overwhelms his mind and remains, loss overwhelms his mind and remains, fame overwhelms his mind and remains, disgrace overwhelms his mind and remains, censure overwhelms his mind and remains, praise overwhelms his mind and remains, pleasure overwhelms his mind and remains, and pain overwhelms his mind and remains. He delights in the gain that has arisen and resists loss; he delights in the fame that has arisen and resists disgrace; he delights in the praise that has arisen and resists censure; he delights in the pleasure that has arisen and resists pain. Being one who has fallen into conformity and opposition in this way, he is not freed from birth, from aging, from death, from sorrows, lamentations, pains, griefs, and despairs. He is not freed from suffering, I say.”

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‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ pajānāti’’.

“And for a learned noble disciple, bhikkhus, gain arises. He reflects thus: ‘This gain has arisen for me; and it is impermanent, suffering, and subject to change.’ He understands it as it really is. Loss arises… fame arises… disgrace arises… censure arises… praise arises… pleasure arises… pain arises. He reflects thus: ‘This pain has arisen for me; and it is impermanent, suffering, and subject to change.’ He understands it as it really is.”

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‘‘Tassa [Pg.9] lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati; uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.

“For that noble disciple, gain does not consume his mind and remain, nor does loss consume his mind and remain; fame does not consume his mind and remain, nor does disgrace consume his mind and remain; censure does not consume his mind and remain, nor does praise consume his mind and remain; pleasure does not consume his mind and remain, nor does pain consume his mind and remain. He is not pleased with arisen gain, nor is he opposed to loss. He is not pleased with arisen fame, nor is he opposed to disgrace. He is not pleased with arisen praise, nor is he opposed to censure. He is not pleased with arisen pleasure, nor is he opposed to pain. Thus, having abandoned conformity and opposition, he is freed from birth, aging, and death, from sorrows, lamentations, pains, griefs, and despairs. ‘He is freed from suffering,’ I say. This, bhikkhus, is the distinction, this is the great exertion, this is the difference for an instructed noble disciple compared with an uninstructed ordinary person.”

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‘‘Lābho alābho ca yasāyaso ca,Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,Asassatā vipariṇāmadhammā.

“Gain and loss, fame and disgrace, censure and praise, and pleasure and pain—these eight conditions among humans are impermanent, not lasting, and subject to change.

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‘‘Ete ca ñatvā satimā sumedho,Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,Aniṭṭhato no paṭighātameti.

“Having known these, the mindful and wise one reflects upon these things that are subject to change. Desirable things do not agitate his mind, nor does he come to vexation on account of the undesirable.

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‘‘Tassānurodhā atha vā virodhā,Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,Sammappajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;

“For him, conformity or opposition are dispelled, have vanished, and are no more. Having known the dustless, sorrowless state, the one who has gone to the far shore of existence rightly understands.” The Sixth.

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7. Devadattavipattisuttaṃ

7. The Discourse on the Downfall of Devadatta

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7. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi – ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhu[Pg.10], bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho’’.

7. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture Peak Mountain, not long after Devadatta had departed. There the Blessed One, concerning Devadatta, addressed the bhikkhus: “It is good, bhikkhus, for a bhikkhu from time to time to review his own downfall. It is good, bhikkhus, for a bhikkhu from time to time to review the downfall of others. It is good, bhikkhus, for a bhikkhu from time to time to review his own accomplishment. It is good, bhikkhus, for a bhikkhu from time to time to review the accomplishment of others. Bhikkhus, Devadatta, overwhelmed and with his mind consumed by eight unrighteous conditions, is bound for the plane of misery, bound for hell, to remain for an aeon, incurable.”

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‘‘Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave…pe… yasena, bhikkhave… ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

“By which eight? Bhikkhus, Devadatta, overwhelmed and with his mind consumed by gain, is bound for the plane of misery, bound for hell, to remain for an aeon, incurable. By loss, bhikkhus… by fame, bhikkhus… by disgrace, bhikkhus… by honor, bhikkhus… by dishonor, bhikkhus… by evil desire, bhikkhus… by evil friendship, bhikkhus, Devadatta, overwhelmed and with his mind consumed, is bound for the plane of misery, bound for hell, to remain for an aeon, incurable. Indeed, bhikkhus, Devadatta, overwhelmed and with his mind consumed by these eight unrighteous conditions, is bound for the plane of misery, bound for hell, to remain for an aeon, incurable.”

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‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“It is good, bhikkhus, that a bhikkhu should dwell having repeatedly overcome arisen gain, having repeatedly overcome arisen loss… arisen fame… arisen disgrace… arisen honor… arisen dishonor… arisen evil desire… arisen evil friendship.”

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‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

“And for what reason, bhikkhus, should a bhikkhu dwell having repeatedly overcome arisen gain, having repeatedly overcome arisen loss… arisen fame… arisen disgrace… arisen honor… arisen dishonor… arisen evil desire… arisen evil friendship?”

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‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“Because, monks, for one who dwells without overcoming arisen gain, there would arise taints of vexation and feverishness. But for one who dwells having overcome arisen gain, those taints of vexation and feverishness do not arise. Because, monks, for one who dwells without overcoming arisen loss… arisen fame… arisen disrepute… arisen honor… arisen dishonor… arisen evil desire… arisen evil friendship, there would arise taints of vexation and feverishness. But for one who dwells having overcome arisen evil friendship, those taints of vexation and feverishness do not arise. This, indeed, monks, is the reason a monk should dwell having repeatedly overcome arisen gain, having repeatedly overcome arisen loss… arisen fame… arisen disrepute… arisen honor… arisen dishonor… arisen evil desire… arisen evil friendship.”

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‘‘Tasmātiha[Pg.11], bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.

“Therefore, monks, you should train thus: ‘We will dwell having repeatedly overcome arisen gain, having repeatedly overcome arisen loss… arisen fame… arisen disrepute… arisen honor… arisen dishonor… arisen evil desire… arisen evil friendship.’ Thus, monks, should you train.” The Seventh.

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8. Uttaravipattisuttaṃ

8. The Uttara Discourse on Decline

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8. Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ. Tatra kho āyasmā uttaro bhikkhū āmantesi – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.

8. On one occasion, the Venerable Uttara was dwelling at Mahisavatthu, on Saṅkheyya Mountain, in the Vaṭajālikā monastery. There, the Venerable Uttara addressed the monks thus: “Friends, it is good for a monk to reflect from time to time on his own decline. Friends, it is good for a monk to reflect from time to time on the decline of others. Friends, it is good for a monk to reflect from time to time on his own accomplishment. Friends, it is good for a monk to reflect from time to time on the accomplishment of others.”

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Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.

Now at that time, the great king Vessavaṇa, on some business or other, was traveling from the northern direction to the southern direction. The great king Vessavaṇa heard the sound of the Venerable Uttara at Mahisavatthu, on Saṅkheyya Mountain, in the Vaṭajālikā monastery, teaching the Dhamma to the monks thus: “Friends, it is good for a monk to reflect from time to time on his own decline. Friends, it is good for a monk to reflect from time to time on the decline of others. Friends, it is good for a monk to reflect from time to time on his own accomplishment. Friends, it is good for a monk to reflect from time to time on the accomplishment of others.”

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Atha kho vessavaṇṇo mahārājā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi. Atha kho vessavaṇṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘‘yagghe mārisa, jāneyyāsi! Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti[Pg.12]. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ti.

Then the great king Vessavaṇa—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Mahisavatthu, on Saṅkheyya Mountain, in the Vaṭajālikā monastery and appeared among the Tāvatiṃsa devas. Then the great king Vessavaṇa approached Sakka, lord of the devas, and said to him: “If it pleases you, my lord, you should know this. The Venerable Uttara is teaching the Dhamma to the monks at Mahisavatthu, on Saṅkheyya Mountain, in the Vaṭajālikā monastery, in this way: ‘Friends, it is good for a monk to reflect from time to time on his own decline. Friends, it is good for a monk to reflect from time to time on the decline of others… on his own accomplishment… on the accomplishment of others.’”

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Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi. Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca –

Then Sakka, lord of the devas—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from among the Tāvatiṃsa devas and appeared in front of the Venerable Uttara at Mahisavatthu, on Saṅkheyya Mountain, in the Vaṭajālikā monastery. Then Sakka, lord of the devas, approached the Venerable Uttara, paid homage to him, and stood to one side. Standing to one side, Sakka, lord of the devas, said this to the Venerable Uttara:

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‘‘Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti, sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ ti? ‘‘Evaṃ, devānamindā’’ti. ‘‘Kiṃ panidaṃ, bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ, udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā’’ti? ‘‘Tena hi, devānaminda, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājāna’’nti.

“Is it true, venerable sir, as has been reported, that the Venerable Uttara taught the Dhamma to the monks in this way: ‘Friends, it is good for a monk to reflect from time to time on his own decline… on the decline of others… on his own accomplishment… on the accomplishment of others’?” “It is so, Lord of Devas.” “But, venerable sir, is this the Venerable Uttara’s own inspiration, or is it the word of the Blessed One, the Arahant, the Perfectly Enlightened One?” “Well then, Lord of Devas, I will give you a simile. For by means of a simile, some wise people in this world understand the meaning of what is said.”

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‘‘Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Tato mahājanakāyo dhaññaṃ āhareyya – kājehipi piṭakehipi ucchaṅgehipi añjalīhipi. Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya – ‘kuto imaṃ dhaññaṃ āharathā’ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā’’ti? ‘‘‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā’’ti. ‘‘Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’’ti.

“Suppose, Lord of Devas, there were a great heap of grain not far from a village or a town. From it, a great crowd of people would carry away grain—with carrying poles, in baskets, in their laps, and in their cupped hands. Now, Lord of Devas, if someone were to approach that great crowd of people and ask: ‘From where are you carrying away this grain?’—how, Lord of Devas, should that great crowd of people reply in order to answer correctly?” “Venerable sir, that great crowd of people, in order to answer correctly, should reply: ‘We are carrying it away from that great heap of grain.’” “Just so, Lord of Devas, whatever is well spoken, all that is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. Drawing from that source, we and others speak.”

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‘‘Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitaṃ cidaṃ āyasmatā uttarena – ‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa[Pg.13]. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’ti. Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

“Wonderful, venerable sir! Marvelous, venerable sir! How well-spoken this is by the Venerable Uttara: ‘Whatever is well spoken, all that is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. Drawing from that source, we and others speak.’ On one occasion, Venerable Uttara, the Blessed One was dwelling at Rājagaha, on Vulture Peak Mountain, not long after Devadatta had departed. There, the Blessed One, concerning Devadatta, addressed the monks:”

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‘‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave…pe… yasena, bhikkhave … ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

“It is good, bhikkhus, if a bhikkhu from time to time reflects on his own ruin. It is good, bhikkhus, if a bhikkhu from time to time reflects on the ruin of others… on his own accomplishment… on the accomplishment of others. Bhikkhus, Devadatta, overcome and with his mind consumed by eight unrighteous qualities, is destined for the plane of misery, destined for hell, to remain for the aeon, irremediable. By which eight? Bhikkhus, Devadatta, overcome and with his mind consumed by gain, is destined for the plane of misery, destined for hell, to remain for the aeon, irremediable; by lack of gain, bhikkhus… by fame, bhikkhus… by lack of fame, bhikkhus… by honor, bhikkhus… by lack of honor, bhikkhus… by evil desires, bhikkhus… by bad friendship, bhikkhus, Devadatta, overcome and with his mind consumed, is destined for the plane of misery, destined for hell, to remain for the aeon, irremediable. Indeed, bhikkhus, it is by these eight unrighteous qualities that Devadatta, overcome and with his mind consumed, is destined for the plane of misery, destined for hell, to remain for the aeon, irremediable.”

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‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“It is good, bhikkhus, that a bhikkhu should dwell repeatedly overcoming any arisen gain; any arisen lack of gain… any arisen fame… any arisen lack of fame… any arisen honor… any arisen lack of honor… any arisen evil desires… and any arisen bad friendship.”

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‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

“And for what reason, bhikkhus, should a bhikkhu dwell repeatedly overcoming any arisen gain; any arisen lack of gain… any arisen fame… any arisen lack of fame… any arisen honor… any arisen lack of honor… any arisen evil desires… and any arisen bad friendship?”

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‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa [Pg.14] te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“Because, bhikkhus, for one who dwells without overcoming an arisen gain, taints of distress and fever would arise. For one who dwells overcoming an arisen gain, those taints of distress and fever do not arise. Because, bhikkhus, for one who dwells without overcoming an arisen lack of gain… arisen fame… arisen lack of fame… arisen honor… arisen lack of honor… arisen evil desires… or arisen bad friendship, taints of distress and fever would arise. For one who dwells overcoming an arisen bad friendship, those taints of distress and fever do not arise. This, indeed, bhikkhus, is the reason a bhikkhu should dwell repeatedly overcoming any arisen gain; any arisen lack of gain… any arisen fame… any arisen lack of fame… any arisen honor… any arisen lack of honor… any arisen evil desires… and any arisen bad friendship.”

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‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti. Evañhi vo, bhikkhave, sikkhitabba’’nti.

“Therefore, bhikkhus, you should train thus: ‘We will dwell, repeatedly overcoming any arisen gain; any arisen lack of gain… any arisen fame… any arisen lack of fame… any arisen honor… any arisen lack of honor… any arisen evil desires… and any arisen bad friendship.’ Indeed, bhikkhus, thus should you train.”

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‘‘Ettāvatā, bhante uttara, manussesu catasso parisā – bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito. Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako’’ti. Aṭṭhamaṃ.

“Venerable Uttara, among humans there are these four assemblies: bhikkhus, bhikkhunīs, male lay followers, and female lay followers. This exposition of the Dhamma is not yet established among any of them. Venerable sir, may the Venerable Uttara learn this exposition of the Dhamma. Venerable sir, may the Venerable Uttara master this exposition of the Dhamma. Venerable sir, may the Venerable Uttara retain this exposition of the Dhamma. For, venerable sir, this exposition of the Dhamma is connected with benefit and is fundamental to the holy life.” The Eighth.

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9. Nandasuttaṃ

9. The Discourse concerning Nanda

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9. ‘‘‘Kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

9. “Bhikkhus, if one were to speak rightly of Nanda, one would say he is ‘a clansman.’ Bhikkhus, if one were to speak rightly of Nanda, one would say he is ‘strong.’ Bhikkhus, if one were to speak rightly of Nanda, one would say he is ‘pleasing.’ Bhikkhus, if one were to speak rightly of Nanda, one would say he is ‘of intense passion.’ What else is there, Bhikkhus, but that Nanda guards the doors of his senses, knows moderation in food, is devoted to wakefulness, and is endowed with mindfulness and clear comprehension, by which Nanda is able to practice the complete and pure holy life? In this regard, Bhikkhus, this is Nanda's guarding of the doors of the senses. If, Bhikkhus, the eastern direction is to be looked at by Nanda, having attended to the whole matter with his mind, Nanda looks at the eastern direction, thinking: ‘As I am looking at the eastern direction in this way, covetousness and displeasure, evil, unwholesome states, will not assail me.’ Thus he is clearly comprehending in that matter.

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‘‘Sace[Pg.15], bhikkhave, nandassa pacchimā disā āloketabbā hoti…pe… uttarā disā āloketabbā hoti… dakkhiṇā disā āloketabbā hoti… uddhaṃ ulloketabbā hoti… adho oloketabbā hoti… anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – ‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.

“If, Bhikkhus, the western direction is to be looked at by Nanda… and so forth… if an intermediate direction is to be looked at obliquely, having attended to the whole matter with his mind, Nanda looks obliquely at the intermediate direction, thinking: ‘As I am looking obliquely at an intermediate direction in this way, covetousness and displeasure, evil, unwholesome states, will not assail me.’ Thus he is clearly comprehending in that matter. This, indeed, Bhikkhus, is Nanda's guarding of the doors of the senses.

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‘‘Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.

“In this regard, Bhikkhus, this is Nanda's moderation in food. Here, Bhikkhus, Nanda, reflecting wisely, partakes of food: ‘Not for amusement, not for intoxication, not for adornment, not for beautification, but only for the endurance and maintenance of this body, for the cessation of affliction, and for the support of the holy life. Thus I shall ward off the old feeling and not arouse a new feeling, and I shall maintain myself, be blameless, and dwell at ease.’ This, indeed, Bhikkhus, is Nanda's moderation in food.

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‘‘Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti. Idha, bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.

“In this regard, Bhikkhus, this is Nanda's devotion to wakefulness. Here, Bhikkhus, during the day, Nanda purifies his mind of hindering states by walking back and forth and by sitting. In the first watch of the night, he purifies his mind of hindering states by walking back and forth and by sitting. In the middle watch of the night, he lies down on his right side in the lion’s posture, with one foot placed on the other, mindful and clearly comprehending, having attended to the perception of rising. In the last watch of the night, having risen, he purifies his mind of hindering states by walking back and forth and by sitting. This, indeed, Bhikkhus, is Nanda's devotion to wakefulness.

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‘‘Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā…pe… abbhatthaṃ gacchanti. Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.

“In this regard, Bhikkhus, this is Nanda's mindfulness and clear comprehension. Here, Bhikkhus, for Nanda, feelings arise as known, are present as known, and cease as known; perceptions… and so on… thoughts arise as known, are present as known, and cease as known. This, indeed, Bhikkhus, is Nanda's mindfulness and clear comprehension.

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‘‘Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti! Navamaṃ.

“What else is there, Bhikkhus, but that Nanda guards the doors of his senses, knows moderation in food, is devoted to wakefulness, and is endowed with mindfulness and clear comprehension, by which Nanda is able to practice the complete and pure holy life?” The Ninth.

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10. Kāraṇḍavasuttaṃ

10. The Kāraṇḍava Sutta

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10. Ekaṃ [Pg.16] samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

10. At one time the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Pond. At that time, monks were accusing a certain monk of an offense. That monk, being accused of an offense by the monks, behaved evasively, diverted the talk to external matters, and displayed anger, ill will, and displeasure.

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Atha kho bhagavā bhikkhū āmantesi – ‘‘niddhamathetaṃ, bhikkhave, puggalaṃ; niddhamathetaṃ, bhikkhave, puggalaṃ. Apaneyyeso, bhikkhave, puggalo. Kiṃ vo tena paraputtena visodhitena ! Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti!

Then the Blessed One addressed the monks: “Drive out this person, monks! Drive out this person, monks! This person is to be removed, monks. What is this son of another to you, to be purified? Here, monks, for a certain person, his going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robes are just the same as that of other virtuous monks—for as long as the monks do not see his offense. But when the monks do see his offense, they then know him thus: ‘This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics!’ Having known him thus, they banish him. For what reason? ‘May he not corrupt other virtuous monks!’”

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‘‘Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ – yāvassa sīsaṃ na nibbattati. Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti – ‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti. Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṃ kissa hetu? Mā aññe bhaddake yave dūsesīti!

“Just as, monks, in a thriving barley field, a barley-spoiler might grow, a barley-chaff weed, a barley-refuse weed. It has the very same root as the other good barley plants; it has the very same stalk as the other good barley plants; it has the very same leaves as the other good barley plants—for as long as its head has not appeared. But when its head does appear, they then know it thus: ‘This is a barley-spoiler, a barley-chaff weed, a barley-refuse weed!’ Having known it thus, they uproot it completely and discard it outside the barley field. For what reason? ‘May it not spoil the other good barley plants!’”

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‘‘Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa [Pg.17] bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

“So too, monks, here for a certain person, his going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robes are just the same as that of other virtuous monks—for as long as the monks do not see his offense. But when the monks do see his offense, they then know him thus: ‘This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics!’ Having known him thus, they banish him. For what reason? ‘May he not corrupt other virtuous monks!’”

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‘‘Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati. Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyosomattāya apasammajjanti. Taṃ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti! Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

“Just as, monks, when a great heap of grain is being winnowed, the grains that are firm and substantial form a pile on one side, while the grains that are weak and are chaff are carried away to one side by the wind. The owners, taking a broom, sweep them away even more. For what reason? ‘May they not spoil the other good grains!’ So too, monks, here for a certain person, his going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robes are just the same as that of other virtuous monks—for as long as the monks do not see his offense. But when the monks do see his offense, they then know him thus: ‘This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics!’ Having known him thus, they banish him. For what reason? ‘May he not corrupt other virtuous monks!’”

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‘‘Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti. Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ [Pg.18] jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti.

“Just as, monks, a man needing a water conduit might take a sharp axe and enter a forest. Whatever tree he might tap with the back of the axe—those trees that are firm and have heartwood, when tapped with the back of the axe, resound with a hard sound; but those trees that are rotten within, waterlogged, and have become rubbish, when tapped with the back of the axe, resound with a dull thud. He cuts that one at the root; having cut it at the root, he cuts it at the top; having cut it at the top, he thoroughly cleans out the inside. Having thoroughly cleaned out the inside, he installs it as a water conduit. So too, monks, here for a certain person, his going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the double-layered robe, bowl, and robes are just the same as that of other virtuous monks—for as long as the monks do not see his offense. But when the monks do see his offense, they then know him thus: ‘This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics!’ Having known him thus, they banish him. For what reason? ‘May he not corrupt other virtuous monks!’”

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‘‘Saṃvāsāyaṃ vijānātha, pāpiccho kodhano iti;

Makkhī thambhī paḷāsī ca, issukī maccharī saṭho.

“Recognize him through living together: he has evil desires and is angry; he is a denigrator, stubborn, and spiteful; envious, miserly, and deceitful.

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‘‘Santavāco janavati, samaṇo viya bhāsati;

Raho karoti karaṇaṃ, pāpadiṭṭhi anādaro.

“Sweet-spoken in an assembly, he speaks like an ascetic; he does the deed in secret, being of wrong view and disrespectful.

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‘‘Saṃsappī ca musāvādī, taṃ viditvā yathātathaṃ;

Sabbe samaggā hutvāna, abhinibbajjayātha naṃ.

“He is treacherous and a liar; having known him as he really is, all of you, being united, should drive him out.

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‘‘Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha ;

Tato palāpe vāhetha, assamaṇe samaṇamānine.

“Drive out the refuse, drag away the scum; then get rid of the chaff—those who are not ascetics but consider themselves ascetics.

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‘‘Niddhamitvāna pāpicche, pāpaācāragocare;

Suddhāsuddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. dasamaṃ;

“Having driven out those of evil desires, whose resort is evil conduct, you pure ones, being mindful, should associate with the pure. Then, united and wise, you will make an end of suffering.” The Tenth Sutta is finished.

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Mettāvaggo paṭhamo.

The First Chapter on Loving-Kindness.

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Tassuddānaṃ –

The summary verse for this is:

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Mettaṃ paññā ca dve piyā, dve lokā dve vipattiyo;

Devadatto ca uttaro, nando kāraṇḍavena cāti.

Loving-kindness, Wisdom, two on Being Dear, two on Worldly Conditions, Devadatta, Uttara, Nanda, and Kāraṇḍava.

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2. Mahāvaggo

2. The Great Chapter

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1. Verañjasuttaṃ

1. The Verañja Sutta

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11. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā [Pg.19] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca –

11. Thus have I heard. At one time the Blessed One was dwelling in Verañja at the root of Naḷeru's Pucimanda tree. Then the brahmin Verañja approached the Blessed One; having approached, he exchanged joyful greetings with the Blessed One. Having concluded a cordial and memorable conversation, he sat down to one side. Seated to one side, the brahmin Verañja said this to the Blessed One:

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‘‘Sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’ti. ‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti.

“Venerable Gotama, I have heard this: ‘The ascetic Gotama does not pay homage to, rise up for, or invite with a seat those brahmins who are old, aged, senior, advanced in years, and have reached the final stage of life.’ Venerable Gotama, that is indeed so. The Venerable Gotama does not pay homage to, rise up for, or invite with a seat those brahmins who are old, aged, senior, advanced in years, and have reached the final stage of life. Venerable Gotama, this is not at all proper.” “Brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, I do not see anyone whom I should pay homage to, rise up for, or invite with a seat. For, brahmin, if the Tathāgata were to pay homage to, rise up for, or invite anyone with a seat, that person’s head would split apart.”

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‘‘Arasarūpo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The Venerable Gotama is without taste!” “There is indeed, brahmin, a way in which one, speaking rightly, could say of me: ‘The recluse Gotama is without taste.’ Brahmin, any tastes for visible forms, tastes for sounds, tastes for smells, tastes for flavors, tastes for tangible objects—these have been abandoned by the Tathāgata, cut off at the root, made like a palm-stump, brought to non-existence, and are of a nature not to arise in the future. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The recluse Gotama is without taste,’ but it is not in the sense that you mean.”

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‘‘Nibbhogo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The Venerable Gotama is without enjoyment!” “There is indeed, brahmin, a way in which one, speaking rightly, could say of me: ‘The recluse Gotama is without enjoyment.’ Brahmin, any enjoyments of visible forms, enjoyments of sounds, enjoyments of smells, enjoyments of flavors, enjoyments of tangible objects—these have been abandoned by the Tathāgata, cut off at the root, made like a palm-stump, brought to non-existence, and are of a nature not to arise in the future. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The recluse Gotama is without enjoyment,’ but it is not in the sense that you mean.”

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‘‘Akiriyavādo [Pg.20] bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The Venerable Gotama is a proponent of non-action!” “There is indeed, brahmin, a way in which one, speaking rightly, could say of me: ‘The recluse Gotama is a proponent of non-action.’ For I, brahmin, teach the non-doing of bodily misconduct, verbal misconduct, and mental misconduct; I teach the non-doing of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The recluse Gotama is a proponent of non-action,’ but it is not in the sense that you mean.”

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‘‘Ucchedavādo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The Venerable Gotama is a proponent of annihilation!” “There is indeed, brahmin, a way in which one, speaking rightly, could say of me: ‘The recluse Gotama is a proponent of annihilation.’ For I, brahmin, teach the cutting off of greed, hatred, and delusion; I teach the cutting off of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The recluse Gotama is a proponent of annihilation,’ but it is not in the sense that you mean.”

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‘‘Jegucchī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The Venerable Gotama is fastidious!” “There is indeed, brahmin, a way in which one, speaking rightly, could say of me: ‘The recluse Gotama is fastidious.’ For I, brahmin, am disgusted by bodily misconduct, verbal misconduct, and mental misconduct; I am disgusted by the attainment of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The recluse Gotama is fastidious,’ but it is not in the sense that you mean.”

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‘‘Venayiko bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The Venerable Gotama is a destroyer!” “There is indeed, brahmin, a way in which one, speaking rightly, could say of me: ‘The recluse Gotama is a destroyer.’ For I, brahmin, teach the Dhamma for the removal of greed, hatred, and delusion; I teach the Dhamma for the removal of many kinds of evil, unwholesome states. This, brahmin, is the way in which one, speaking rightly, could say of me: ‘The recluse Gotama is a destroyer,’ but it is not in the sense that you mean.”

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‘‘Tapassī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ[Pg.21], brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“The venerable Gotama is an ascetic!” “There is indeed, brahmin, a way in which one speaking rightly might say of me: ‘The recluse Gotama is an ascetic.’ I declare, brahmin, that evil, unwholesome states—misconduct of body, speech, and mind—are tormenting. Whoever, brahmin, has abandoned these tormenting, evil, unwholesome states, cut them off at the root, made them like a palm-stump, brought them to non-existence, so that they are of a nature not to arise in the future—him I call an ‘ascetic.’ For the Tathāgata, brahmin, these tormenting, evil, unwholesome states have been abandoned, cut off at the root, made like a palm-stump, brought to non-existence, and are of a nature not to arise in the future. This, brahmin, is the way in which one speaking rightly might say of me: ‘The recluse Gotama is an ascetic,’ but it is not in the sense that you mean.”

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‘‘Apagabbho bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.

“The venerable Gotama does not return to a womb!” “There is indeed, brahmin, a way in which one speaking rightly might say of me: ‘The recluse Gotama does not return to a womb.’ For, brahmin, one for whom future lying in a womb and rebirth into a new existence has been abandoned, cut off at the root, made like a palm-stump, brought to non-existence, and is of a nature not to arise in the future—him I call ‘one who does not return to a womb.’ For the Tathāgata, brahmin, future lying in a womb and rebirth into a new existence has been abandoned, cut off at the root, made like a palm-stump, brought to non-existence, and is of a nature not to arise in the future. This, brahmin, is the way in which one speaking rightly might say of me: ‘The recluse Gotama does not return to a womb,’ but it is not in the sense that you mean.”

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‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘jeṭṭho vā kaniṭṭho vā’’’ti? ‘‘Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī’’ti.

“Suppose, brahmin, a hen has eight, ten, or twelve eggs, which she has properly sat on, properly warmed, and properly incubated. Now, among those chicks, whichever one first breaks through the eggshell with its claw-tip or beak and hatches safely—what should it be called: the eldest or the youngest?” “It should be called the eldest, venerable Gotama. For it is the eldest among them, venerable Gotama.”

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‘‘Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

“In the same way, brahmin, amidst this generation that is in ignorance, that has become like an egg, that is enveloped, I, having broken open the eggshell of ignorance, am the one alone in the world who has fully awakened to the unsurpassed perfect enlightenment. For I, brahmin, am the eldest, the foremost in the world. And, brahmin, my energy was aroused and unremitting, my mindfulness was established and unconfused, my body was tranquil and unagitated, my mind was concentrated and one-pointed.”

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‘‘So [Pg.22] kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena 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 viharāmi.

“Then I, brahmin, secluded from sensual pleasures, secluded from unwholesome states, entered and dwelled in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. With the stilling of applied and sustained thought, I entered and dwelled in the second jhāna, which has internal serenity and unification of mind, without applied and sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, I dwelled equanimous, mindful, and clearly comprehending, and I experienced happiness with the body—that of which the noble ones declare, ‘Equanimous and mindful, one dwells in happiness’—and so I entered and dwelled in the third jhāna. With the abandoning of pleasure and pain, and with the earlier disappearance of joy and sorrow, I entered and dwelled in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.”

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‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

“With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, workable, steady, and attained to imperturbability, I inclined and directed it to the knowledge of the recollection of past lives. I recollected my manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion. ‘There I was of such a name, such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan. Passing away from there, I was reborn there. There too I was of such a name, such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such my lifespan. Passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their aspects and details.”

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‘‘Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

“This, brahmin, was the first knowledge attained by me in the first watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose—as happens in one who dwells heedful, ardent, and resolute. This, brahmin, was my first breaking through, like a chick breaking out of its eggshell.”

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‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte [Pg.23] suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

“With my mind thus concentrated, purified, bright, unblemished, rid of imperfections, malleable, workable, steady, and attained to imperturbability, I inclined my mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good destination and a bad destination. I know beings who fare according to their kamma: ‘Indeed, these venerable beings were endowed with misconduct of body, speech, and mind, were revilers of the noble ones, held wrong view, and undertook action based on wrong view. At the breakup of the body, after death, they have been reborn in a state of deprivation, a bad destination, a place of downfall, in hell.’ Or: ‘Indeed, these venerable beings were endowed with good conduct of body, speech, and mind, were not revilers of the noble ones, held right view, and undertook action based on right view. At the breakup of the body, after death, they have been reborn in a good destination, in the heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good destination and a bad destination. I know beings who fare according to their kamma.”

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‘‘Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

“This, brahmin, was the second knowledge attained by me in the middle watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as it does for one who dwells heedful, ardent, and resolute. This, brahmin, was my second breakthrough, like that of a chick from its eggshell.”

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‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

When my mind was thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and had attained to imperturbability, I inclined my mind to the knowledge of the destruction of the taints. I knew with profound knowledge, in accordance with reality: ‘This is suffering.’ I knew with profound knowledge, in accordance with reality: ‘This is the origin of suffering.’ I knew with profound knowledge, in accordance with reality: ‘This is the cessation of suffering.’ I knew with profound knowledge, in accordance with reality: ‘This is the path leading to the cessation of suffering.’ I knew with profound knowledge, in accordance with reality: ‘These are the taints.’ I knew with profound knowledge, in accordance with reality: ‘This is the origin of the taints.’ I knew with profound knowledge, in accordance with reality: ‘This is the cessation of the taints.’ I knew with profound knowledge, in accordance with reality: ‘This is the path leading to the cessation of the taints.’ For me, thus knowing and thus seeing, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of existence, and my mind was liberated from the taint of ignorance. In the liberated, the knowledge arose: ‘It is liberated.’ I knew with profound knowledge: ‘Birth is destroyed, the noble life has been lived, what had to be done has been done, there is nothing further for this state of being.’

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‘‘Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno[Pg.24], yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā’’ti.

Indeed, Brahmin, this was the third knowledge attained by me in the last watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as it does for one who dwells heedful, ardent, and resolute. Indeed, Brahmin, this was my third breakthrough, like that of a chick from its eggshell.

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Evaṃ vutte verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

When this was said, the brahmin Verañja said this to the Blessed One: “The Venerable Gotama is the eldest! The Venerable Gotama is the best! Excellent, Venerable Gotama! Excellent, Venerable Gotama! Just as one might set upright what was overturned, or reveal what was concealed, or point out the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; in the very same way, the Dhamma has been made clear by the Venerable Gotama in many ways. I go for refuge to the Venerable Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May the Venerable Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.”

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2. Sīhasuttaṃ

2. The Sīha Sutta

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12. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti.

12. At one time the Blessed One was dwelling in Vesālī, in the Great Wood, at the Hall with the Gabled Roof. Now at that time, many very well-known Licchavis had gathered and were seated together in the assembly hall, speaking in many ways in praise of the Buddha, in praise of the Dhamma, and in praise of the Saṅgha.

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Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.

At that time, the general Sīha, a disciple of the Nigaṇṭhas, was seated in that assembly. Then this thought arose in the general Sīha: 'Without a doubt, that Blessed One must be an Arahant, a Perfectly Enlightened One, for indeed these many very well-known Licchavis are gathered and seated together in the assembly hall, speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. It would be good if I were to approach that Blessed One, the Arahant, the Perfectly Enlightened One, for a seeing.' Then the general Sīha approached the Nigaṇṭha Nāṭaputta. Having approached, he said this to the Nigaṇṭha Nāṭaputta: 'Venerable sir, I wish to approach the ascetic Gotama for a seeing.'

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‘‘Kiṃ [Pg.25] pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.

'Sīha, since you are a proponent of action, why would you approach the ascetic Gotama, a proponent of inaction, for a seeing? For, Sīha, the ascetic Gotama is a proponent of inaction; he teaches a doctrine for inaction, and by that he trains his disciples.' Then, whatever effort the general Sīha had to go for a seeing of the Blessed One, that subsided.

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Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.

For a second time, many very well-known Licchavis had gathered and were seated together in the assembly hall, speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. For a second time, this thought arose in the general Sīha: 'Without a doubt, that Blessed One must be an Arahant, a Perfectly Enlightened One, for indeed these many very well-known Licchavis are gathered and seated together in the assembly hall, speaking in many ways in praise of the Buddha, the Dhamma, and the Saṅgha. It would be good if I were to approach that Blessed One, the Arahant, the Perfectly Enlightened One, for a seeing.' Then the general Sīha approached the Nigaṇṭha Nāṭaputta. Having approached, he said this to the Nigaṇṭha Nāṭaputta: 'Venerable sir, I wish to approach the ascetic Gotama for a seeing.'

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‘‘Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.

'Sīha, since you are a proponent of action, why would you approach the ascetic Gotama, a proponent of inaction, for a seeing? For, Sīha, the ascetic Gotama is a proponent of inaction; he teaches a doctrine for inaction, and by that he trains his disciples.' For a second time, whatever effort the general Sīha had to go for a seeing of the Blessed One, that subsided.

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Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Kiṃ hime karissanti nigaṇṭhā [Pg.26] apalokitā vā anapalokitā vā? Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti.

For a third time, many very well-known Licchavis had gathered and were seated together in the assembly hall, speaking in many ways in praise of the Buddha... the Dhamma... the Sangha. For a third time, this thought arose in General Sīha: 'Without a doubt, that Blessed One must be an Arahant, a Perfectly Enlightened One, for indeed these many very well-known Licchavis are gathered and seated together in the assembly hall, speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. What can these Nigaṇṭhas do, whether I ask their leave or not? It would be good if I were to approach that Blessed One, the Arahant, the Perfectly Enlightened One, to see him, without first asking leave of the Nigaṇṭhas.'

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Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca –

Then General Sīha, with five hundred chariots, set out from Vesālī in the middle of the day to see the Blessed One. He went by chariot as far as the ground was passable for chariots, and then, having dismounted from his chariot, he proceeded on foot. Then General Sīha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, General Sīha said this to the Blessed One:

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‘‘Sutaṃ metaṃ, bhante – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṃsu – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti.

“Venerable sir, I have heard this: ‘The ascetic Gotama is a proponent of inaction; he teaches a doctrine for inaction, and by that he trains his disciples.’ Venerable sir, those who have said this—‘The ascetic Gotama is a proponent of inaction; he teaches a doctrine for inaction, and by that he trains his disciples’—are they, venerable sir, reporting the Blessed One’s own words and not misrepresenting the Blessed One with what is untrue? Do they explain the Dhamma in accordance with the Dhamma, so that no reasonable ground for criticism and counter-criticism gives cause for censure? For we, venerable sir, have no wish to misrepresent the Blessed One.”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of inaction; he teaches a doctrine for inaction, and by that he trains his disciples.’”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of action; he teaches a doctrine for action, and by that he trains his disciples.’”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which, speaking rightly, one could say of me: ‘The ascetic Gotama is an annihilationist; he teaches the Dhamma for annihilation, and by that he trains his disciples.’”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which, speaking rightly, one could say of me: ‘The ascetic Gotama is one who is disgusted; he teaches the Dhamma for disgust, and by that he trains his disciples.’”

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‘‘Atthi[Pg.27], sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which, speaking rightly, one could say of me: ‘The ascetic Gotama is one who removes; he teaches the Dhamma for removal, and by that he trains his disciples.’”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which, speaking rightly, one could say of me: ‘The ascetic Gotama is an ascetic; he teaches the Dhamma for asceticism, and by that he trains his disciples.’”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which, speaking rightly, one could say of me: ‘The ascetic Gotama is one who will not return to a womb; he teaches the Dhamma for not returning to a womb, and by that he trains his disciples.’”

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‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“Sīha, there is a way in which, speaking rightly, one could say of me: ‘The ascetic Gotama is one who brings comfort; he teaches the Dhamma for comfort, and by that he trains his disciples.’”

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is a proponent of non-action; he teaches the Dhamma for non-action, and by that he trains his disciples’? I, Sīha, teach the non-doing of bodily misconduct, verbal misconduct, and mental misconduct; I teach the non-doing of many kinds of evil, unwholesome states. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of non-action; he teaches the Dhamma for non-action, and by that he trains his disciples.’”

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is a proponent of action; he teaches the Dhamma for action, and by that he trains his disciples’? I, Sīha, teach the doing of good bodily conduct, good verbal conduct, and good mental conduct; I teach the doing of many kinds of wholesome states. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is a proponent of action; he teaches the Dhamma for action, and by that he trains his disciples.’”

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa [Pg.28] mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is an annihilationist; he teaches the Dhamma for annihilation, and by that he trains his disciples’? I, Sīha, teach the annihilation of passion, aversion, and delusion; I teach the annihilation of many kinds of evil, unwholesome states. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is an annihilationist; he teaches the Dhamma for annihilation, and by that he trains his disciples.’”

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is one who is disgusted; he teaches the Dhamma for disgust, and by that he trains his disciples’? I, Sīha, am disgusted by bodily misconduct, verbal misconduct, and mental misconduct; I am disgusted by the attainment of many kinds of evil, unwholesome states. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is one who is disgusted; he teaches the Dhamma for disgust, and by that he trains his disciples.’

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is one who removes; he teaches the Dhamma for removal, and by that he trains his disciples’? I, Sīha, teach the Dhamma for the removal of passion, aversion, and delusion; I teach the Dhamma for the removal of many kinds of evil, unwholesome states. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is one who removes; he teaches the Dhamma for removal, and by that he trains his disciples.’

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is one who torments; he teaches the Dhamma for tormenting, and by that he trains his disciples’? I, Sīha, declare that evil, unwholesome states—bodily misconduct, verbal misconduct, and mental misconduct—are tormenting. One for whom, Sīha, these tormenting, evil, unwholesome states have been abandoned, cut off at the root, made like a palm stump, obliterated, and are no longer subject to future arising—him I call ‘one who torments.’ For the Tathāgata, Sīha, these tormenting, evil, unwholesome states have been abandoned, cut off at the root, made like a palm stump, obliterated, and are no longer subject to future arising. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is one who torments; he teaches the Dhamma for tormenting, and by that he trains his disciples.’

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‘‘Katamo [Pg.29] ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is free from the womb; he teaches the Dhamma for freedom from the womb, and by that he trains his disciples’? Whoever, Sīha, has abandoned future lying in a womb and rebirth in a new existence, has cut them off at the root, made them like a palm stump, brought them to a state of non-existence, so that they are of a nature not to arise in the future—that one I call ‘free from the womb.’ The Tathāgata, Sīha, has abandoned future lying in a womb and rebirth in a new existence, has cut them off at the root, made them like a palm stump, brought them to a state of non-existence, so that they are of a nature not to arise in the future. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is free from the womb; he teaches the Dhamma for freedom from the womb, and by that he trains his disciples.’

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‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

And in what way, Sīha, could one, speaking rightly, say of me: ‘The ascetic Gotama is one who is at ease; he teaches the Dhamma for the sake of ease, and by that he trains his disciples’? For I, Sīha, am one who is at ease with the supreme ease; I teach the Dhamma for the sake of ease, and by that I train my disciples. This, Sīha, is the way in which one, speaking rightly, could say of me: ‘The ascetic Gotama is one who is at ease; he teaches the Dhamma for the sake of ease, and by that he trains his disciples.’

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Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the general Sīha said this to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! … Venerable sir, may the Blessed One regard me as a lay follower who has gone for refuge for life, from this day forward.”

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‘‘Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – ‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti. Atha ca pana bhagavā evamāha – ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“Sīha, you should act after careful investigation. Acting after careful investigation is proper for well-known people like you.” “By this, venerable sir, I am all the more pleased and delighted with the Blessed One, that the Blessed One said to me: ‘Sīha, you should act after careful investigation. Acting after careful investigation is proper for well-known people like you.’ For, venerable sir, if other sectarians were to gain me as a disciple, they would carry a banner throughout all of Vesālī, proclaiming: ‘The general Sīha has become our disciple!’ And yet the Blessed One says to me: ‘Sīha, you should act after careful investigation. Acting after careful investigation is proper for well-known people like you.’ For the second time, venerable sir, I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One regard me as a lay follower who has gone for refuge for life, from this day forward.”

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‘‘Dīgharattaṃ [Pg.30] kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti, atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“For a long time, Sīha, your family has been like a well for the Nigaṇṭhas. Therefore, you should consider that almsfood ought to be given to them when they approach.” “By this, venerable sir, I am all the more pleased and delighted with the Blessed One, that the Blessed One said to me: ‘For a long time, Sīha, your family has been like a well for the Nigaṇṭhas. Therefore, you should consider that almsfood ought to be given to them when they approach.’ I have heard this, venerable sir: ‘The ascetic Gotama says this: “Alms should be given only to me; alms should be given only to my disciples. What is given only to me is of great fruit, not what is given to others. What is given only to my disciples is of great fruit, not what is given to the disciples of others.”’ And yet the Blessed One encourages me in giving alms even to the Nigaṇṭhas. Moreover, venerable sir, in this matter we shall know the proper time. For the third time, venerable sir, I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One regard me as a lay follower who has gone for refuge for life, from this day forward.”

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Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

Then the Blessed One gave General Sīha a gradual discourse, that is to say: a talk on giving, a talk on virtue, a talk on heaven; he explained the danger, the baseness, and the defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that General Sīha had a ready mind, a pliable mind, a mind free from hindrances, an uplifted mind, and a confident mind, he then explained that teaching of the Dhamma which is the special presentation of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth, free from stains, would properly receive dye, even so, for General Sīha, while on that very seat, the dust-free, stainless Dhamma-eye arose: ‘Whatever has the nature to arise, all that has the nature to cease.’”

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Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Then General Sīha, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, with perplexity removed, having attained confidence, and being independent of others in the Teacher’s dispensation, said this to the Blessed One: “Venerable sir, may the Blessed One consent to my meal for tomorrow, together with the Saṅgha of bhikkhus.” The Blessed One consented by remaining silent.

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Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi – ‘‘gaccha tvaṃ, ambho purisa[Pg.31], pavattamaṃsaṃ jānāhī’’ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante! Niṭṭhitaṃ bhatta’’nti.

Then General Sīha, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and departed. Then General Sīha addressed a certain man: “Go, good man, and find out about available meat.” Then, after that night had passed, General Sīha, having had excellent hard and soft foods prepared in his own residence, had the time announced to the Blessed One: “It is time, venerable sir! The meal is ready.”

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Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’’nti.

Then the Blessed One, having dressed in the morning, took his bowl and robe and went to the residence of General Sīha. Having arrived, he sat down on the prepared seat together with the Saṅgha of bhikkhus. At that time, many Nigaṇṭhas in Vesālī were going from street to street and from crossroads to crossroads, raising their arms and wailing: “Today, General Sīha has slaughtered a fat animal and prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly consumes meat prepared on his account, a deed connected to him.”

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Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi – ‘‘yagghe, bhante, jāneyyāsi! Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā’’ti.

Then a certain man approached General Sīha and reported in his ear: “May it please you to know, venerable sir! These many Nigaṇṭhas in Vesālī are going from street to street and from crossroads to crossroads, raising their arms and wailing: ‘Today, General Sīha has slaughtered a fat animal and prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly consumes meat prepared on his account, a deed connected to him!’” Sīha replied: “Enough, my good man. For a long time, those venerable ones have desired to speak ill of the Buddha, ill of the Dhamma, and ill of the Saṅgha. And those venerable ones do not shrink from accusing the Blessed One with what is non-existent, empty, false, and untrue. As for us, we would not intentionally deprive a living being of life, even for the sake of our own life.”

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Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.

Then General Sīha, with his own hand, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with exquisite hard and soft foods. Then, when the Blessed One had finished his meal and had withdrawn his hand from the bowl, General Sīha sat down at one side. The Blessed One instructed, established, aroused, and gladdened General Sīha, who was sitting at one side, with a talk on the Dhamma, then rose from his seat and departed.

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3. Assājānīyasuttaṃ

3. The Discourse on the Thoroughbred Horse

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13. ‘‘Aṭṭhahi[Pg.32], bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi aṭṭhahi? Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti – mātito ca pitito ca. Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti. Yaṃ kho panassa bhojanaṃ denti – allaṃ vā sukkhaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avikiranto. Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā. Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti. Tesamassa sārathi abhinimmadanāya vāyamati. Vāhī kho pana hoti. ‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati. Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā. Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

13. “Bhikkhus, a king's good thoroughbred horse endowed with eight qualities is worthy of a king, fit for a king's use, and is reckoned as an attribute of the king. What eight? Here, bhikkhus, a king's good thoroughbred horse is well-born on both sides, from its mother and from its father. It is born in a region where other good thoroughbred horses are born. Whatever food they give it, whether fresh or dry, it eats it carefully without scattering it. It is disgusted to sit or lie down in its own excrement or urine. It is gentle and pleasant to associate with, and it does not alarm other horses. Whatever fraudulent, crooked, devious, or distorted traits it has, it reveals them to the charioteer as they really are. The charioteer then strives to subdue them. Furthermore, it is a good carrier. It generates the thought, ‘Whether other horses carry the load or not, I will carry it here.’ When going, it goes only by the straight path. It is strong and displays its strength right up to the end of its life. Bhikkhus, a king's good thoroughbred horse endowed with these eight qualities is worthy of a king, fit for a king's use, and is reckoned as an attribute of the king.”

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‘‘Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yaṃ kho panassa bhojanaṃ denti – lūkhaṃ vā paṇītaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avihaññamāno. Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena; jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu. Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati. Sikkhitā kho pana hoti. ‘Kāmaññe [Pg.33] bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati; tatrāyaṃ ujumaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Āraddhavīriyo viharati – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Tatiyaṃ.

“In the same way, bhikkhus, a bhikkhu endowed with eight qualities is worthy of offerings… an unsurpassed field of merit for the world. What eight? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, possessed of good conduct and resort, seeing danger in the slightest faults; he trains by undertaking the training rules. Whatever food they give him, whether coarse or fine, he consumes it carefully and without annoyance. He is disgusted by bodily, verbal, and mental misconduct; he is disgusted by the attainment of various evil, unwholesome states. He is gentle and pleasant to associate with, and he does not alarm other bhikkhus. Whatever fraudulent, crooked, devious, or distorted traits he has, he reveals them to the Teacher or to his wise companions in the holy life as they really are. The Teacher or his wise companions then strive to subdue them. He is dedicated to the training. He generates the thought, ‘Whether other bhikkhus train or not, I will train here.’ When going, he goes only by the straight path. Here, the straight path is this: right view… right concentration. He dwells with energy aroused, thinking: ‘Let only skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but there will be no relaxing of my energy until I have attained what can be attained by human strength, human energy, and human effort.’ Bhikkhus, a bhikkhu endowed with these eight qualities is worthy of offerings… an unsurpassed field of merit for the world.”

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4. Assakhaḷuṅkasuttaṃ

4. The Discourse on the Vicious Horse

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14. ‘‘Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

14. “Bhikkhus, I will teach the eight kinds of vicious horses and the eight faults of a horse, and the eight kinds of vicious men and the eight faults of a man. Listen to that, pay close attention; I will speak.” “Yes, Venerable Sir,” those bhikkhus responded to the Blessed One. The Blessed One said this:

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‘‘Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo assadoso.

“And what, bhikkhus, are the eight vicious horses and the eight faults of a horse? Here, bhikkhus, a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, retreats backward and makes the chariot go backward. Of such a nature, bhikkhus, is a certain vicious horse here. This, bhikkhus, is the first fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo assadoso.

“Furthermore, bhikkhus, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, leaps backward, strikes the chariot’s guard-rail, and breaks the triple-bar. Of such a nature, bhikkhus, is a certain vicious horse here. This, bhikkhus, is the second fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo assadoso.

“Furthermore, bhikkhus, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, flings its thigh onto the chariot-pole and tramples upon the chariot-pole itself. Of such a nature, bhikkhus, is a certain vicious horse here. This, bhikkhus, is the third fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti. Evarūpopi[Pg.34], bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho assadoso.

“Furthermore, bhikkhus, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, takes a wrong path and leads the chariot off the road. Of such a nature, bhikkhus, is a certain vicious horse here. This, bhikkhus, is the fourth fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo assadoso.

“Furthermore, bhikkhus, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, rears up its fore-body and lifts its forelegs. Of such a nature, bhikkhus, is a certain vicious horse here. This, bhikkhus, is the fifth fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho assadoso.

“Furthermore, monks, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, disregarding the charioteer, disregarding the goad-stick, chews through the bit with its teeth and goes off wherever it pleases. Of such a nature, monks, is a certain vicious horse here. This, monks, is the sixth fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo assadoso.

“Furthermore, monks, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, neither goes forward nor retreats, but stands right there, stock-still like a post. Of such a nature, monks, is a certain vicious horse here. This, monks, is the seventh fault of a horse.

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‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo assadoso. Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.

“Furthermore, monks, here a certain vicious horse, when told ‘Go!’ by the charioteer, being prodded and urged on, draws in its forelegs and its hind legs and sits down on all four legs right there. Of such a nature, monks, is a certain vicious horse here. This, monks, is the eighth fault of a horse. These, monks, are the eight vicious horses and the eight faults of a horse.

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‘‘Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo purisadoso.

“And what, monks, are the eight vicious men and the eight faults of a man? Here, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, evades by means of unmindfulness, saying, ‘I do not remember.’ Just as that vicious horse, monks, when told ‘Go!’ by the charioteer, being prodded and urged on, retreats backward and makes the chariot go backward; in the same way, monks, I say this person is comparable. Of such a nature, monks, is a certain vicious man here. This, monks, is the first fault of a man.

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‘‘Puna [Pg.35] caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati – ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’ti! Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo purisadoso.

“Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, retaliates against the accuser himself, saying: ‘What is to be done with the speech of a fool, an unskilled person like you! Do you really think you ought to speak?’ Just as that vicious horse, monks, when told ‘Go!’ by the charioteer, being prodded and urged on, leaps backward, strikes the chariot’s guard-rail, and breaks the triple-bar; in the same way, monks, I say this person is comparable. Of such a nature, monks, is a certain vicious man here. This, monks, is the second fault of a man.

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‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti – ‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo purisadoso.

“Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, makes a counter-accusation against the accuser himself, saying: ‘Indeed, you have committed such-and-such an offense. You should make amends first!’ Just as that vicious horse, monks, when told ‘Go!’ by the charioteer, being prodded and urged on, flings its thigh onto the chariot-pole and tramples upon the chariot-pole itself; in the same way, monks, I say this person is comparable. Of such a nature, monks, is a certain vicious man here. This, monks, is the third fault of a man.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho purisadoso.

“Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, speaks of one thing with another, deflects the talk to external matters, and makes apparent his anger, ill will, and displeasure. Just as that vicious horse, monks, when told ‘Go!’ by the charioteer, being prodded and urged on, takes a wrong way and drives the chariot off the path; in the same way, monks, I say this person is comparable. Of such a nature, monks, is a certain vicious man here. This, monks, is the fourth fault of a man.

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‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo purisadoso.

“Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, waves his arms about in the midst of the Saṅgha. Just as that vicious horse, monks, when told ‘Go!’ by the charioteer, being prodded and urged on, leaps, rearing up its forebody and forefeet; in the same way, monks, I say this person is comparable. Of such a nature, monks, is a certain vicious man here. This, monks, is the fifth fault of a man.

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‘‘Puna [Pg.36] caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho purisadoso.

“Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, disregarding the Saṅgha and disregarding the accuser, while still having the offense, goes away to whatever place he desires. Just as that vicious horse, monks, when told ‘Go!’ by the charioteer, being prodded and urged on, disregarding the charioteer and disregarding the goad-stick, chews through the bit with its teeth and goes off wherever it pleases; in the same way, monks, I say this person is comparable. Of such a nature, monks, is a certain vicious man here. This, monks, is the sixth fault of a man.

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‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṅghaṃ viheṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo purisadoso.

Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, thinking, 'I have not committed an offense; indeed, I have not committed an offense,' vexes the Saṅgha by his silence. Just as, monks, a bad horse, when told 'Go!', being prodded and urged on by the charioteer, neither goes forward nor retreats, but stands right there, standing immovably like a post; I say, monks, that this person is of such a likeness. In this world, monks, a certain bad man is of such a nature. This, monks, is the seventh fault of a man.

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‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha – ‘idāni kho tumhe āyasmanto attamanā hothā’ti? Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo purisadoso. Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā’’ti. Catutthaṃ.

Furthermore, monks, monks accuse a monk of an offense. That monk, being accused of an offense by the monks, says thus: 'Why are you venerables so excessively striving against me that I shall now renounce the training and return to the lower life?' He, having renounced the training and returned to the lower life, says thus: 'Now, indeed, are you venerables pleased?' Just as, monks, a bad horse, when told 'Go!', being prodded and urged on by the charioteer, having drawn in its forefeet and having drawn in its hind feet, sits down right there on all four feet; I say, monks, that this person is of such a likeness. In this world, monks, a certain bad man is of such a nature. This, monks, is the eighth fault of a man. These, indeed, monks, are the eight bad men and the eight faults of a man. The Fourth.

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5. Malasuttaṃ

5. The Discourse on Stains

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15. ‘‘Aṭṭhimāni[Pg.37], bhikkhave, malāni. Katamāni aṭṭha? Asajjhāyamalā, bhikkhave, mantā; anuṭṭhānamalā, bhikkhave, gharā; malaṃ, bhikkhave, vaṇṇassa kosajjaṃ; pamādo, bhikkhave, rakkhato malaṃ; malaṃ, bhikkhave, itthiyā duccaritaṃ; maccheraṃ, bhikkhave, dadato malaṃ; malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca; tato, bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ. Imāni kho, bhikkhave, aṭṭha malānī’’ti.

15. “Monks, there are these eight stains. Which eight? Monks, non-recitation is the stain of sacred texts; lack of exertion is the stain of households; laziness is the stain of beauty; heedlessness is the stain of one who guards; misconduct is the stain of a woman; stinginess is the stain of a giver; evil, unwholesome states are stains in this world and in the next. But, monks, a greater stain than these stains is ignorance, the supreme stain. These, monks, are the eight stains.”

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‘‘Asajjhāyamalā mantā, anuṭṭhānamalā gharā;

Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.

“Non-recitation is the stain of sacred texts, lack of exertion is the stain of households; laziness is the stain of beauty, heedlessness is the stain of one who guards.”

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‘‘Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;

Malā ve pāpakā dhammā, asmiṃ loke paramhi ca;

Tato malā malataraṃ, avijjā paramaṃ mala’’nti. pañcamaṃ;

“Misconduct is the stain of a woman, stinginess is the stain of a giver; indeed, evil states are stains in this world and in the next. But a greater stain than these stains is ignorance, the supreme stain.” The Fifth.

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6. Dūteyyasuttaṃ

6. The Discourse on the Envoy

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16. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako – imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatī’’ti.

16. “Monks, a monk endowed with eight qualities is worthy to go on a mission. With which eight? Here, monks, a monk is one who listens and one who causes others to listen, one who learns and one who retains, one who understands and one who makes others understand, one who is skilled in what is beneficial and what is not, and one who is not a maker of quarrels. A monk endowed with these eight qualities, monks, is worthy to go on a mission. Monks, Sāriputta is endowed with eight qualities and is worthy to go on a mission. With which eight? Here, monks, Sāriputta is one who listens and one who causes others to listen, one who learns and one who retains, one who understands and one who makes others understand, one who is skilled in what is beneficial and what is not, and one who is not a maker of quarrels. Sāriputta, monks, being endowed with these eight qualities, is worthy to go on a mission.”

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‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ ;

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

“He who, indeed, upon reaching an assembly of fierce debaters, is not perturbed, and neither diminishes the message nor conceals the teaching;”

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‘‘Asandiddhañca [Pg.38] bhaṇati, pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti. chaṭṭhaṃ;

“He speaks without ambiguity, and when questioned, does not become angry; such a monk, indeed, is worthy to go on a mission.” The Sixth.

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7. Paṭhamabandhanasuttaṃ

7. The First Discourse on Bonds

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17. ‘‘Aṭṭhahi, bhikkhave, ākārehi itthī purisaṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, itthī purisaṃ bandhati; hasitena, bhikkhave, itthī purisaṃ bandhati; bhaṇitena, bhikkhave, itthī purisaṃ bandhati; ākappena, bhikkhave, itthī purisaṃ bandhati; vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati; gandhena, bhikkhave, itthī purisaṃ bandhati; rasena, bhikkhave, itthī purisaṃ bandhati; phassena, bhikkhave, itthī purisaṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi itthī purisaṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā’’ti. Sattamaṃ.

17. “Monks, a woman binds a man in eight ways. What eight? By weeping, monks, a woman binds a man; by laughing, monks, a woman binds a man; by speaking, monks, a woman binds a man; by demeanor, monks, a woman binds a man; by a gift from the forest, monks, a woman binds a man; by scent, monks, a woman binds a man; by taste, monks, a woman binds a man; by touch, monks, a woman binds a man. These, monks, are the eight ways a woman binds a man. Those beings, monks, are well bound who are bound by touch.” The Seventh.

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8. Dutiyabandhanasuttaṃ

8. The Second Discourse on Bonds

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18. ‘‘Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, puriso itthiṃ bandhati; hasitena, bhikkhave, puriso itthiṃ bandhati; bhaṇitena, bhikkhave, puriso itthiṃ bandhati; ākappena, bhikkhave, puriso itthiṃ bandhati; vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati; gandhena, bhikkhave, puriso itthiṃ bandhati; rasena, bhikkhave, puriso itthiṃ bandhati; phassena, bhikkhave, puriso itthiṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi puriso itthiṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā’’ti. Aṭṭhamaṃ.

18. “Monks, a man binds a woman in eight ways. What eight? By weeping, monks, a man binds a woman; by laughing, monks, a man binds a woman; by speaking, monks, a man binds a woman; by demeanor, monks, a man binds a woman; by a gift from the forest, monks, a man binds a woman; by scent, monks, a man binds a woman; by taste, monks, a man binds a woman; by touch, monks, a man binds a woman. These, monks, are the eight ways a man binds a woman. Those beings, monks, are well bound who are bound by touch.” The Eighth.

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9. Pahārādasuttaṃ

9. The Discourse to Pahārāda

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19. Ekaṃ samayaṃ bhagavā verañjāyaṃ vi harati naḷerupucimandamūle. Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca –

19. At one time the Blessed One was dwelling in Verañjā at the foot of Naleru’s Pucimanda tree. Then Pahārāda, the lord of the asuras, went to the Blessed One, and after approaching and paying homage to him, stood to one side. The Blessed One said this to Pahārāda, the lord of the asuras, as he was standing to one side:

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‘‘Api [Pg.39] pana, pahārāda, asurā mahāsamudde abhiramantī’’ti? ‘‘Abhiramanti, bhante, asurā mahāsamudde’’ti. ‘‘Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī’’ti? ‘‘Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Pahārāda, do the asuras delight in the great ocean?” “They do, venerable sir, the asuras delight in the great ocean.” “And how many, Pahārāda, are the wonderful and marvelous things in the great ocean, seeing which again and again the asuras delight in it?” “There are eight wonderful and marvelous things in the great ocean, venerable sir, seeing which again and again the asuras delight in it. What are the eight? Venerable sir, the great ocean gradually slopes, gradually shelves, gradually inclines; it is not an abrupt precipice. That the great ocean gradually slopes, gradually shelves, gradually inclines, and is not an abrupt precipice—this, venerable sir, is the first wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ, bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, venerable sir, the great ocean is of a stable nature and does not transgress its bounds. That the great ocean is of a stable nature and does not transgress its bounds—this, venerable sir, is the second wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, venerable sir, the great ocean does not remain with a dead corpse. Whatever dead corpse is in the great ocean, it quickly carries it to the shore and casts it onto dry land. That the great ocean does not remain with a dead corpse, and that whatever dead corpse is in the great ocean, it quickly carries it to the shore and casts it onto dry land—this, venerable sir, is the third wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti. Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, venerable sir, whatever great rivers there are—such as the Gaṅgā, Yamunā, Aciravatī, Sarabhū, and Mahī—upon reaching the great ocean, they abandon their former names and lineages and are reckoned simply as ‘the great ocean.’ That these great rivers, such as the Gaṅgā, Yamunā, Aciravatī, Sarabhū, and Mahī, upon reaching the great ocean, abandon their former names and lineages and are reckoned simply as ‘the great ocean’—this, venerable sir, is the fourth wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna [Pg.40] caparaṃ, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, venerable sir, the rivers of the world flow into the great ocean and streams of rain fall from the sky, yet no emptying or filling of the great ocean is apparent on that account. That the rivers of the world flow into the great ocean and streams of rain fall from the sky, yet no emptying or filling of the great ocean is apparent on that account—this, venerable sir, is the fifth wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso. Yampi, bhante, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, venerable sir, the great ocean has a single taste, the taste of salt. That the great ocean has a single taste, the taste of salt—this, venerable sir, is the sixth wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna caparaṃ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, venerable sir, the great ocean has many and various jewels. Therein are these jewels: pearl, gem, beryl, conch, crystal, coral, silver, gold, ruby, and cat's-eye. That the great ocean has many and various jewels, and that therein are these jewels—namely, pearl, gem, beryl, conch, crystal, coral, silver, gold, ruby, and cat's-eye—this, venerable sir, is the seventh wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it.

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‘‘Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā…pe… dviyojana… tiyojana… catuyojana… pañcayojanasatikāpi attabhāvā; ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhante[Pg.41], mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti.

“Furthermore, venerable sir, the great ocean is the abode of great beings. Therein are these beings: the timi, the timiṅgala, the timirapiṅgala, asuras, nāgas, and gandhabbas. In the great ocean there are beings with bodies of one hundred, two hundred, three hundred, four hundred, and five hundred yojanas. That the great ocean, venerable sir, is the abode of great beings; that therein are these beings—the timi, the timiṅgala, the timirapiṅgala, asuras, nāgas, and gandhabbas; and that in the great ocean there are beings with bodies of one hundred yojanas… two hundred… three hundred… four hundred… and five hundred yojanas—this, venerable sir, is the eighth wonderful and marvelous thing in the great ocean, seeing which again and again the asuras delight in it. These, venerable sir, are the eight wonderful and marvelous things in the great ocean, seeing which again and again the asuras delight in it.”

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‘‘Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye’’ti. ‘‘Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Venerable sir, do the bhikkhus delight in this Dhamma and Discipline?” “They do, Pahārāda, the bhikkhus delight in this Dhamma and Discipline.” “How many, venerable sir, are the wonderful and marvelous qualities in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline?” “There are eight wonderful and marvelous qualities in this Dhamma and Discipline, Pahārāda, seeing which again and again the bhikkhus delight in this Dhamma and Discipline. What are the eight? Just as, Pahārāda, the great ocean gradually slopes, gradually deepens, and gradually inclines, without any abrupt precipice; even so, Pahārāda, in this Dhamma and Discipline there is a gradual training, a gradual practice, and a gradual path, with no sudden penetration to final knowledge. That in this Dhamma and Discipline, Pahārāda, there is a gradual training, a gradual practice, and a gradual path, with no sudden penetration to final knowledge—this, Pahārāda, is the first wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline.”

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‘‘Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Just as, Pahārāda, the great ocean is of a stable nature and does not transgress its boundary; even so, Pahārāda, whatever training rule has been laid down by me for my disciples, my disciples do not transgress it even for the sake of their lives. That my disciples, Pahārāda, do not transgress, even for the sake of their lives, the training rule laid down by me for them—this, Pahārāda, is the second wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline.”

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‘‘Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati.

“Just as, Pahārāda, the great ocean does not dwell with a dead corpse—whatever dead corpse is in the great ocean, it quickly carries it to the shore and casts it up on high ground; even so, Pahārāda, the Saṅgha does not dwell with a person who is immoral, of evil nature, impure, of suspect conduct, of secret actions, not a recluse but claiming to be a recluse, not living the holy life but claiming to live the holy life, rotten within, corrupt, and a rubbish heap; having assembled, they quickly expel him.”

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‘‘Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Yampi, pahārāda, yo so puggalo [Pg.42] dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“And although he may be sitting in the midst of the community of bhikkhus, yet he is far from the Saṅgha, and the Saṅgha is far from him. That the Saṅgha, Pahārāda, does not dwell with a person who is immoral, of evil nature, impure, of suspect conduct, of secret actions, not a recluse but claiming to be a recluse, not living the holy life but claiming to live the holy life, rotten within, corrupt, and a rubbish heap; that having assembled, they quickly expel him; and that although he may be sitting in the midst of the community of bhikkhus, yet he is far from the Saṅgha, and the Saṅgha is far from him—this, Pahārāda, is the third wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline.”

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‘‘Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; evamevaṃ kho, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Yampi, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Just as, Pahārāda, whatever great rivers there are—namely, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—upon reaching the great ocean, abandon their former names and clans and are reckoned simply as ‘the great ocean’; even so, Pahārāda, these four castes—khattiyas, brahmins, vessas, and suddas—having gone forth from the household life into homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, abandon their former names and clans and are reckoned simply as ‘recluses, followers of the Sakyan son.’ That these four castes, Pahārāda—khattiyas, brahmins, vessas, and suddas—having gone forth from the household life into homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, abandon their former names and clans and are reckoned simply as ‘recluses, followers of the Sakyan son’—this, Pahārāda, is the fourth wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline.”

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‘‘Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Just as, Pahārāda, all the rivers in the world flow into the great ocean and the rains fall from the sky, yet by this no decrease or increase in the great ocean is perceived; even so, Pahārāda, though many bhikkhus attain final Nibbāna in the Nibbāna-element with no residue remaining, yet by this no decrease or increase in the Nibbāna-element is perceived. That though many bhikkhus, Pahārāda, attain final Nibbāna in the Nibbāna-element with no residue remaining, yet by this no decrease or increase in the Nibbāna-element is perceived—this, Pahārāda, is the fifth wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline.”

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‘‘Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso. Yampi pahārāda[Pg.43], ayaṃ dhammavinayo ekaraso, vimuttiraso; ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Just as, Pahārāda, the great ocean has one taste, the taste of salt; even so, Pahārāda, this Dhamma and Discipline has one taste, the taste of liberation. That this Dhamma and Discipline, Pahārāda, has one taste, the taste of liberation—this, Pahārāda, is the sixth wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again the bhikkhus delight in this Dhamma and Discipline.”

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‘‘Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

Just as, Pahārāda, the great ocean is rich in many treasures, a multitude of treasures—these treasures being pearls, gems, beryl, conch, crystal, coral, silver, gold, rubies, and cat's-eye gems; even so, Pahārāda, this Dhamma and Discipline is rich in many treasures, a multitude of treasures. These treasures are 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. That this Dhamma and Discipline, Pahārāda, is rich in many treasures, a multitude of treasures—these treasures being 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—this, Pahārāda, is the seventh wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again, the bhikkhus delight in this Dhamma and Discipline.

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‘‘Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha [Pg.44] acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Navamaṃ.

Just as, Pahārāda, the great ocean is the abode of great beings—these beings being the timi, the timiṅgala, the timirapiṅgala, asuras, nāgas, and gandhabbas; and there are in the great ocean beings with bodies a hundred yojanas in size, beings with bodies two hundred yojanas in size, beings with bodies three hundred yojanas in size, beings with bodies four hundred yojanas in size, and beings with bodies five hundred yojanas in size; even so, Pahārāda, this Dhamma and Discipline is the abode of great beings. These beings are: the stream-enterer and the one practicing for the realization of the fruit of stream-entry; the once-returner and the one practicing for the realization of the fruit of once-returning; the non-returner and the one practicing for the realization of the fruit of non-returning; the Arahant and the one practicing for Arahantship. That this Dhamma and Discipline, Pahārāda, is the abode of great beings—these beings being the stream-enterer and the one practicing for the realization of the fruit of stream-entry; the once-returner and the one practicing for the realization of the fruit of once-returning; the non-returner and the one practicing for the realization of the fruit of non-returning; the Arahant and the one practicing for Arahantship—this, Pahārāda, is the eighth wonderful and marvelous quality in this Dhamma and Discipline, seeing which again and again, the bhikkhus delight in this Dhamma and Discipline. These, Pahārāda, are the eight wonderful and marvelous qualities in this Dhamma and Discipline, seeing which again and again, the bhikkhus delight in this Dhamma and Discipline. Ninth.

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10. Uposathasuttaṃ

10. The Discourse on the Uposatha

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20. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti.

20. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, at the palace of Migāra’s mother. Now on that occasion, it being the Uposatha day, the Blessed One was seated surrounded by the Saṅgha of bhikkhus. Then, when the night was advanced and the first watch had passed, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, extended his joined palms toward the Blessed One, and said to him: “Venerable sir, the night is advanced, the first watch has passed. The Saṅgha of bhikkhus has been seated for a long time. Venerable sir, may the Blessed One recite the Pātimokkha to the bhikkhus.”

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Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. Dutiyampi kho bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti; ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Aparisuddhā, ānanda, parisā’’ti.

When this was said, the Blessed One remained silent. For a second time, when the night was advanced and the middle watch had passed, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, extended his joined palms toward the Blessed One, and said to him: “Venerable sir, the night is advanced, the middle watch has passed. The Saṅgha of bhikkhus has been seated for a long time. Venerable sir, may the Blessed One recite the Pātimokkha to the bhikkhus.” For a second time, the Blessed One remained silent. For a third time, when the night was advanced, the last watch had passed, the dawn had risen, and the face of the night was joyful, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, extended his joined palms toward the Blessed One, and said to him: “Venerable sir, the night is advanced, the last watch has passed, the dawn has risen, and the face of the night is joyful. The Saṅgha of bhikkhus has been seated for a long time. Venerable sir, may the Blessed One recite the Pātimokkha to the bhikkhus.” “Ānanda, the assembly is not pure.”

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Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’’’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ; disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ [Pg.45] etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti.

Then this thought occurred to the Venerable Mahā Moggallāna: “In reference to what person, I wonder, did the Blessed One say, ‘Ānanda, the assembly is not pure’?” Then the Venerable Mahā Moggallāna directed his mind, encompassing the entire Saṅgha of bhikkhus with his own mind. The Venerable Mahā Moggallāna saw that person—immoral, of evil character, impure, of suspect conduct, of concealed deeds, not an ascetic but claiming to be an ascetic, not a celibate but claiming to be a celibate, rotten within, oozing with defilements, a rubbish-heap—seated in the midst of the Saṅgha of bhikkhus. Having seen him, he rose from his seat, approached that person, and said to him: “Arise, friend. You have been seen by the Blessed One. There is no living in communion for you with the bhikkhus.”

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Evaṃ vutte so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Tatiyampi kho so puggalo tuṇhī ahosi.

When this was said, that person remained silent. For a second time, the Venerable Mahā Moggallāna said this to that person: “Arise, friend. You have been seen by the Blessed One. There is no communion for you with the monks.” For a second time, that person remained silent. For a third time, the Venerable Mahā Moggallāna said this to that person: “Arise, friend. You have been seen by the Blessed One. There is no communion for you with the monks.” For a third time, that person remained silent.

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Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘nikkhāmito so, bhante, puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī’’ti!

Then the Venerable Mahā Moggallāna, taking that person by the arm, expelling him outside the gatehouse, and bolting the gate, approached the Blessed One. Having approached, he said this to the Blessed One: “Venerable Sir, that person has been expelled by me. The assembly is pure. May the Blessed One, Venerable Sir, recite the Pātimokkha to the monks.” “It is wonderful, Moggallāna, it is amazing, Moggallāna, that this worthless man would wait until he was taken by the arm!”

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Atha kho bhagavā bhikkhū āmantesi – ‘‘tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya’’.

Then the Blessed One addressed the monks: “Monks, from now on you yourselves should perform the Uposatha and recite the Pātimokkha. From today onwards, monks, I will not perform the Uposatha nor recite the Pātimokkha. It is impossible, monks, it cannot be, that a Tathāgata should recite the Pātimokkha in an impure assembly.”

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‘‘Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti…pe… (yathā purime tathā vitthāretabbo).

“Monks, there are these eight wonderful and amazing qualities of the great ocean, seeing which again and again the asuras delight in the great ocean. What are the eight? Monks, the great ocean gradually slopes, gradually shelves, gradually inclines; there is no abrupt precipice. Monks, that the great ocean gradually slopes, gradually shelves, gradually inclines, and there is no abrupt precipice—this, monks, is the first wonderful and amazing quality of the great ocean, seeing which again and again the asuras delight in the great ocean... (to be elaborated in full as in the previous discourse).”

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‘‘Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā[Pg.46]. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Furthermore, monks, the great ocean is the abode of great beings. These beings are—the timi, the timiṅgala, the timirapiṅgala, the asuras, the nāgas, and the gandhabbas. There are in the great ocean beings with bodies of one hundred yojanas... up to... five hundred yojanas. That the great ocean is the abode of great beings—these beings being the timi, the timiṅgala, the timirapiṅgala, the asuras, the nāgas, and the gandhabbas; and that there are in the great ocean beings with bodies of one hundred yojanas... up to... five hundred yojanas—this, monks, is the eighth wonderful and amazing quality of the great ocean, seeing which again and again the asuras delight in the great ocean. These, monks, are the eight wonderful and amazing qualities of the great ocean, seeing which again and again the asuras delight in the great ocean.”

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‘‘Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti…pe… seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Dasamaṃ.

“In the very same way, monks, there are eight wonderful and amazing qualities in this Dhamma and Discipline, seeing which again and again the monks delight in this Dhamma and Discipline. What are the eight? Just as, monks, the great ocean gradually slopes, gradually shelves, gradually inclines, with no abrupt precipice; in the very same way, monks, in this Dhamma and Discipline there is a gradual training, a gradual practice, a gradual path, with no abrupt penetration to final knowledge. That in this Dhamma and Discipline there is a gradual training, a gradual practice, a gradual path, with no abrupt penetration to final knowledge—this, monks, is the first wonderful and amazing quality in this Dhamma and Discipline, seeing which again and again the monks delight in this Dhamma and Discipline… Just as, monks, the great ocean is the abode of great beings—these beings being the timi, the timiṅgala, the timirapiṅgala, the asuras, the nāgas, and the gandhabbas; and there are in the great ocean beings with bodies of one hundred yojanas... up to... five hundred yojanas; in the very same way, monks, this Dhamma and Discipline is the abode of great beings. These beings are: the stream-enterer and the one practicing for the realization of the fruit of stream-entry… the Arahant and the one practicing for Arahantship. That this Dhamma and Discipline is the abode of great beings—these beings being the stream-enterer and the one practicing for the realization of the fruit of stream-entry… the Arahant and the one practicing for Arahantship—this, monks, is the eighth wonderful and amazing quality in this Dhamma and Discipline, seeing which again and again the monks delight in this Dhamma and Discipline. These, monks, are the eight wonderful and amazing qualities in this Dhamma and Discipline, seeing which again and again the monks delight in this Dhamma and Discipline.” The Tenth Sutta.

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Mahāvaggo dutiyo.

The Second Great Chapter.

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Tassuddānaṃ –

The summary of its contents:

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Verañjo [Pg.47] sīho ājaññaṃ, khaḷuṅkena malāni ca;

Dūteyyaṃ dve ca bandhanā, pahārādo uposathoti.

Verañja, Sīha, the thoroughbred, with the bit, and stains; the mission, the two bonds, Pahārāda, and the Uposatha.

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3. Gahapativaggo

3. The Householder Chapter

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1. Paṭhamauggasuttaṃ

1. The First Discourse on Ugga

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21. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tatra kho bhagavā bhikkhū āmantesi ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

21. At one time the Blessed One was dwelling at Vesālī, in the Great Wood, at the Hall with the Peaked Roof. There the Blessed One addressed the bhikkhus: “Bhikkhus, remember Ugga the householder of Vesālī as one endowed with eight amazing and wonderful qualities.” This is what the Blessed One said. Having said this, the Well-Farer rose from his seat and entered his dwelling.

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Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca –

Then a certain bhikkhu, having dressed in the morning, taking his bowl and robe, went to the residence of Ugga, the householder of Vesālī. Having approached, he sat down on the prepared seat. Then Ugga, the householder of Vesālī, approached that bhikkhu; having approached, he paid homage to that bhikkhu and sat down to one side. To Ugga, the householder of Vesālī, who was sitting to one side, that bhikkhu said this:

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‘‘Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti? ‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. Uggo gahapati vesāliko etadavoca – ‘‘yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante[Pg.48], bhagavato cittaṃ pasīdi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati’’.

“Householder, you have been declared by the Blessed One as one endowed with eight amazing and wonderful qualities. What, householder, are those eight amazing and wonderful qualities with which you are endowed and have been so declared by the Blessed One?” “Venerable sir, I do not know with which eight amazing and wonderful qualities I have been declared by the Blessed One as being endowed. However, venerable sir, there are eight amazing and wonderful qualities that are found in me. Listen to that, attend to it well; I will speak.” “So be it, householder,” that bhikkhu replied to Ugga, the householder of Vesālī. Ugga, the householder of Vesālī, said this: “Venerable sir, when I first saw the Blessed One from afar, just at the sight of the Blessed One my mind gained confidence. This, venerable sir, is the first amazing and wonderful quality that is found in me.”

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‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, with a confident mind, I attended upon the Blessed One. The Blessed One gave me a gradual discourse, that is to say: a discourse on giving, a discourse on virtue, a discourse on heaven; he explained the danger, the inferiority, and the defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew my mind to be ready, pliable, free from hindrances, uplifted, and confident, he then explained the Dhamma teaching that is the special province of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth free from stains would properly absorb dye, so too, right there on that very seat, the dust-free, stainless Dhamma-eye arose in me: ‘Whatever is subject to arising is all subject to cessation.’ Venerable sir, having seen the Dhamma, attained the Dhamma, understood the Dhamma, and penetrated the Dhamma, I crossed over doubt, became free from perplexity, attained to confidence, and became independent of others in the Teacher’s dispensation. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with the holy life as the fifth. This, venerable sir, is the second amazing and wonderful quality that is found in me.

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‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, I had four wives from my youth. Then, venerable sir, I approached those wives and said this to them: ‘Sisters, I have undertaken the training rules with the holy life as the fifth. She who wishes may, right here, enjoy these riches and make merit, or she may go to her own relatives’ families. Or if there is a desire for another man, to whom shall I give you?’ When this was said, venerable sir, the eldest wife said this to me: ‘Noble son, give me to the man of such-and-such a name.’ Then, venerable sir, having had that man summoned, taking my wife with my left hand and a water pot with my right hand, I gave her away to that man. And venerable sir, in giving away my wife of my youth, I am not aware of any alteration in my mind. This, venerable sir, is the third amazing and wonderful quality that is found in me.

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‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

“Furthermore, venerable sir, there are riches in my family, and they are shared with the virtuous who are of good character. This, venerable sir, is the fourth amazing and wonderful quality that is found in me.

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‘‘Yaṃ [Pg.49] kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

“Furthermore, venerable sir, whatever bhikkhu I attend upon, I attend upon him respectfully, not disrespectfully. This, venerable sir, is the fifth amazing and wonderful quality that is found in me.

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‘‘So ce, bhante, me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, if that venerable one teaches me the Dhamma, I listen respectfully, not disrespectfully. If that venerable one does not teach me the Dhamma, I teach him the Dhamma. This, venerable sir, is the sixth amazing and wonderful quality that is found in me.”

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‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vadāmi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, it is no wonder that deities approach me and announce: ‘Well-proclaimed, householder, is the Dhamma by the Blessed One.’ When this is said, venerable sir, I say this to those deities: ‘Whether you deities say so or not, the Dhamma is indeed well-proclaimed by the Blessed One.’ Yet, venerable sir, I am not aware of any elation of mind on that account—that ‘deities approach me,’ or ‘I converse with deities.’ This, venerable sir, is the seventh amazing and wonderful quality that is found in me.

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‘‘Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.

Venerable sir, regarding these five lower fetters taught by the Blessed One, I do not see any among them that is unabandoned in myself. This, venerable sir, is the eighth wonderful and marvelous quality that is found in me. Indeed, venerable sir, these eight wonderful and marvelous qualities are found in me. And I do not know with which eight wonderful and marvelous qualities the Blessed One has declared me to be endowed.

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Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

Then that bhikkhu, having received almsfood at the house of Ugga the householder of Vesālī, rose from his seat and departed. Then, after the meal, having returned from his alms-round, he approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that bhikkhu reported to the Blessed One the entire conversation that had taken place with Ugga the householder of Vesālī.

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‘‘Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi [Pg.50] dhammehi samannāgato uggo gahapati vesāliko mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī’’ti. Paṭhamaṃ.

“Good, good, bhikkhu! Ugga the householder of Vesālī has declared it rightly. Indeed, bhikkhu, it was with these very eight wonderful and marvelous qualities that Ugga the householder of Vesālī was declared by me to be endowed. And, bhikkhu, remember Ugga the householder of Vesālī as one endowed with these eight wonderful and marvelous qualities.” The First.

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2. Dutiyauggasuttaṃ

2. The Second Sutta on Ugga

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22. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

22. On one occasion the Blessed One was dwelling among the Vajjis at Hatthigāma. There the Blessed One addressed the bhikkhus: “Bhikkhus, remember Ugga the householder of Hatthigāma as possessing eight wonderful and amazing qualities.” This the Blessed One said. Having said this, the Sugata rose from his seat and entered his dwelling.

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Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca – ‘‘aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti?

Then a certain bhikkhu, having dressed in the morning and taking his bowl and robe, went to the residence of Ugga, the householder of Hatthigāma. Having approached, he sat down on the prepared seat. Then Ugga, the householder of Hatthigāma, approached that bhikkhu, paid homage to him, and sat down to one side. To Ugga the householder of Hatthigāma sitting to one side, that bhikkhu said this: “Householder, you have been declared by the Blessed One as one endowed with eight wonderful and amazing qualities. What, householder, are those eight wonderful and amazing qualities with which you have been declared by the Blessed One to be endowed?”

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‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. Uggo gahapati hatthigāmako etadavoca – ‘‘yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, I do not know with which eight wonderful and amazing qualities I was declared by the Blessed One to be endowed. However, venerable sir, there are eight wonderful and amazing qualities that exist in me. Listen to them, pay close attention, and I will speak.” “So be it, householder,” that bhikkhu replied to Ugga, the householder of Hatthigāma. Ugga, the householder of Hatthigāma, said this: “Venerable sir, when I was roaming in the Nāgavana, I saw the Blessed One for the first time from afar. Venerable sir, with the very seeing of the Blessed One, my mind became serene, and my intoxication from liquor was abandoned. This, venerable sir, is the first wonderful and amazing quality that exists in me.

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‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā [Pg.51] buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

“Then, venerable sir, with a serene mind, I attended upon the Blessed One. The Blessed One gave me a graduated discourse, that is to say: a talk on giving, a talk on virtue, a talk on heaven; he revealed the danger, degradation, and defilement in sensual pleasures, and the benefit of renunciation. When the Blessed One knew my mind to be ready, soft, free from hindrances, uplifted, and serene, he then revealed that teaching of the Dhamma which is the special instruction of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth, free of dark spots, would rightly take the dye, so too, on that very seat, the dust-free, stainless Dhamma-eye arose in me: ‘Whatever is of the nature to arise, all that is of the nature to cease.’ Then, venerable sir, having seen the Dhamma, attained the Dhamma, known the Dhamma, plunged into the Dhamma, I crossed over doubt, became free from perplexity, attained confidence, and became independent of others in the Teacher’s dispensation. Right there I went for refuge to the Buddha, the Dhamma, and the Saṅgha, and undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and amazing quality that exists in me.

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‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, I had four young wives. Then, venerable sir, I approached those wives and, having approached, I said this to them: ‘Sisters, I have undertaken the training rules with celibacy as the fifth. Whichever of you wishes may remain here enjoying wealth and making merit, or may go to her own relatives’ families. Or if there is a desire for a man, to whom shall I give you?’ When this was said, venerable sir, the eldest wife said this to me: ‘Master, give me to the man named so-and-so.’ Then, venerable sir, having had that man summoned, taking my wife with my left hand and a water pitcher with my right hand, I dedicated her to that man. Venerable sir, in giving away my young wife, I am not aware of any alteration of mind. This, venerable sir, is the third wonderful and amazing quality that exists in me.

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‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, there is wealth in my family, and it is held in common with the virtuous and those of good character. This, venerable sir, is the fourth wonderful and amazing quality that exists in me.

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‘‘Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. So ce me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

“Venerable sir, whatever monk I attend upon, I attend upon him respectfully, not disrespectfully. If that venerable one teaches me the Dhamma, I listen respectfully, not disrespectfully. If that venerable one does not teach me the Dhamma, I teach him the Dhamma. This, venerable sir, is the fifth wonderful and amazing quality that exists in me.

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‘‘Anacchariyaṃ [Pg.52] kho pana, bhante, saṅghe nimantite devatā upasaṅkamitvā ārocenti – ‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. Saṅghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento – ‘imassa vā thokaṃ demi imassa vā bahuka’nti. Atha khvāhaṃ, bhante, samacittova demi. Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

“It is no wonder, venerable sir, that when the Saṅgha has been invited, deities approach and inform me: ‘Householder, such-and-such a monk is liberated both ways, such-and-such a monk is liberated by wisdom, such-and-such a monk is a body-witness, such-and-such a monk is attained to view, such-and-such a monk is liberated by faith, such-and-such a monk is a Dhamma-follower, such-and-such a monk is a faith-follower, such-and-such a monk is virtuous, with good qualities, such-and-such a monk is unvirtuous, with bad qualities.’ But, venerable sir, when I serve the Saṅgha, I do not recall producing such a thought as: ‘I will give a little to this one or a lot to that one.’ Rather, venerable sir, I give with an even mind. This, venerable sir, is the sixth wonderful and amazing quality that exists in me.

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‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vademi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

“It is no wonder, venerable sir, that deities approach me and announce: ‘Householder, the Dhamma is well proclaimed by the Blessed One.’ When this is said, venerable sir, I say to those deities: ‘Whether you deities say so or not, the Dhamma is indeed well proclaimed by the Blessed One.’ But, venerable sir, I do not recognize any mental elevation arising from that reason, thinking: ‘The deities approach me, and I converse with the deities.’ This, venerable sir, is the seventh wonderful and amazing quality that exists in me.

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‘‘Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.

“Venerable sir, if I were to die before the Blessed One, it would be no wonder if the Blessed One were to declare of me thus: ‘There is no fetter by which Ugga the householder of Hatthigāma is bound that would bring him back to this world.’ This, venerable sir, is the eighth wonderful and amazing quality that exists in me. These, venerable sir, are the eight wonderful and amazing qualities that exist in me. But I do not know by which eight wonderful and amazing qualities the Blessed One has declared me to be endowed.”

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‘‘Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

Then that monk, having received almsfood at the residence of Ugga the householder of Hatthigāma, rose from his seat and departed. Then, after the meal, having returned from the almsround, that monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that monk reported to the Blessed One the entire conversation he had with Ugga the householder of Hatthigāma.

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‘‘Sādhu [Pg.53] sādhu, bhikkhu! Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī’’ti. Dutiyaṃ.

“Good, good, monk! It is just as Ugga the householder of Hatthigāma, declaring rightly, would declare. It is as one endowed with these very eight wonderful and amazing qualities, monk, that Ugga the householder of Hatthigāma has been declared by me. Therefore, monk, remember Ugga the householder of Hatthigāma as endowed with these eight wonderful and amazing qualities.” Second.

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3. Paṭhamahatthakasuttaṃ

3. The First Discourse concerning Hatthaka

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23. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sattahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi sattahi? Saddho hi, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave, hatthako āḷavako; hirīmā, bhikkhave, hatthako āḷavako; ottappī, bhikkhave, hatthako āḷavako; bahussuto, bhikkhave, hatthako āḷavako; cāgavā, bhikkhave, hatthako āḷavako; paññavā, bhikkhave, hatthako āḷavako – imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

23. On one occasion, the Blessed One was dwelling in Āḷavī at the Aggāḷava shrine. There, the Blessed One addressed the bhikkhus: “Bhikkhus, you should bear in mind that Hatthaka of Āḷavī is endowed with seven amazing and wonderful qualities. With which seven? Bhikkhus, Hatthaka of Āḷavī has faith; bhikkhus, Hatthaka of Āḷavī is virtuous; bhikkhus, Hatthaka of Āḷavī has a sense of shame; bhikkhus, Hatthaka of Āḷavī has fear of wrongdoing; bhikkhus, Hatthaka of Āḷavī is learned; bhikkhus, Hatthaka of Āḷavī is generous; bhikkhus, Hatthaka of Āḷavī is wise. Bhikkhus, you should bear in mind that Hatthaka of Āḷavī is endowed with these seven amazing and wonderful qualities.” This the Blessed One said. Having said this, the Sugata rose from his seat and entered the monastery.

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Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca –

Then, a certain bhikkhu, having dressed in the morning and taking his bowl and robe, approached the residence of Hatthaka of Āḷavī. Having approached, he sat down on the prepared seat. Then, Hatthaka of Āḷavī approached that bhikkhu. Having approached and paid homage to that bhikkhu, he sat down to one side. As Hatthaka of Āḷavī was sitting to one side, that bhikkhu said this to him:

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‘‘Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? ‘Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako’ti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti. ‘‘Kaccittha, bhante, na koci gihī ahosi odātavasano’’ti? ‘‘Na hettha, āvuso, koci gihī ahosi odātavasano’’ti. ‘‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’ti.

“Friend, you have been declared by the Blessed One as one endowed with seven amazing and wonderful qualities. With which seven? ‘Bhikkhus, Hatthaka of Āḷavī has faith; is virtuous… has a sense of shame… has fear of wrongdoing… is learned… is generous… bhikkhus, Hatthaka of Āḷavī is wise.’ Friend, you have been declared by the Blessed One as one endowed with these seven amazing and wonderful qualities.” “Venerable sir, was there by any chance no layperson in white robes present there?” “No, friend, there was no layperson in white robes present there.” “It is good, venerable sir, that there was no layperson in white robes present there.”

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Atha [Pg.54] kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

Then, that bhikkhu, having received almsfood at the residence of Hatthaka of Āḷavī, rose from his seat and departed. Then, that bhikkhu, after the meal, having returned from the alms-round, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said this to the Blessed One:

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‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, hatthako āḷavako yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhante, hatthakaṃ āḷavakaṃ etadavacaṃ – ‘sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavakoti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.

“Venerable sir, this morning, having dressed and taking my bowl and robe, I approached the residence of Hatthaka of Āḷavī. Having approached, I sat down on the prepared seat. Then, venerable sir, Hatthaka of Āḷavī approached me. Having approached and paid homage to me, he sat down to one side. As he was sitting to one side, venerable sir, I said this to Hatthaka of Āḷavī: ‘Friend, you have been declared by the Blessed One as one endowed with seven amazing and wonderful qualities. With which seven? “Bhikkhus, Hatthaka of Āḷavī has faith; is virtuous… has a sense of shame… has fear of wrongdoing… is learned… is generous… bhikkhus, Hatthaka of Āḷavī is wise.” Friend, you have been declared by the Blessed One as one endowed with these seven amazing and wonderful qualities.’”

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‘‘Evaṃ vutte, bhante, hatthako maṃ etadavoca – ‘kaccittha, bhante, na koci gihī ahosi odātavasano’ti? ‘Na hettha, āvuso, koci gihī ahosi odātavasano’ti. ‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’’ti.

“When this was said, venerable sir, Hatthaka of Āḷavī said this to me: ‘Venerable sir, was there by any chance no layperson in white robes present there?’ ‘No, friend, there was no layperson in white robes present there.’ ‘It is good, venerable sir, that there was no layperson in white robes present there.’”

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‘‘Sādhu sādhu, bhikkhu! Appiccho so, bhikkhu, kulaputto. Santeyeva attani kusaladhamme na icchati parehi ñāyamāne. Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā’’ti. Tatiyaṃ.

“Good, good, bhikkhu! That clansman, bhikkhu, is of few desires. He does not wish for the wholesome qualities that he possesses to be known by others. Therefore, bhikkhu, you should also bear in mind that Hatthaka of Āḷavī is endowed with this eighth amazing and wonderful quality, that is, being of few desires.” The Third.

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4. Dutiyahatthakasuttaṃ

4. The Second Hatthaka Sutta

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24. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā [Pg.55] etadavoca – ‘‘mahatī kho tyāyaṃ, hatthaka, parisā. Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī’’ti? ‘‘Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṃ imaṃ mahatiṃ parisaṃ saṅgaṇhāmi. Ahaṃ, bhante, yaṃ jānāmi – ‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi. Saṃvijjanti kho pana me, bhante, kule bhogā. Daliddassa kho no tathā sotabbaṃ maññantī’’ti. ‘‘Sādhu sādhu, hatthaka! Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ. Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ. Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti. Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī’’ti.

24. On one occasion the Blessed One was dwelling at Āḷavī, at the Aggāḷava Shrine. Then Hatthaka of Āḷavī, surrounded by about five hundred lay followers, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to Hatthaka of Āḷavī, who was sitting to one side: “Large, indeed, Hatthaka, is this assembly of yours. How, then, Hatthaka, do you gather this large assembly?” “Venerable sir, I gather this large assembly by means of the four bases of beneficence taught by the Blessed One. Venerable sir, when I know, ‘This person is to be gathered by generosity,’ I gather them by generosity. When I know, ‘This person is to be gathered by kind speech,’ I gather them by kind speech. When I know, ‘This person is to be gathered by beneficial conduct,’ I gather them by beneficial conduct. When I know, ‘This person is to be gathered by impartiality,’ I gather them by impartiality. Moreover, venerable sir, there are riches in my family. For they do not think that the words of a poor person should be heeded.” “Good, good, Hatthaka! This is indeed the proper way, Hatthaka, to gather a large assembly. For whoever, Hatthaka, in the past gathered a large assembly, all of them gathered a large assembly by these same four bases of beneficence. And whoever, Hatthaka, in the future will gather a large assembly, all of them will gather a large assembly by these same four bases of beneficence. And whoever, Hatthaka, at present gathers a large assembly, all of them gather a large assembly by these same four bases of beneficence.”

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Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi aṭṭhahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave…pe… hirīmā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako; appiccho, bhikkhave, hatthako āḷavako. Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Catutthaṃ.

Then Hatthaka of Āḷavī, having been instructed, encouraged, roused, and gladdened by the Blessed One with a talk on the Dhamma, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed. Soon after Hatthaka of Āḷavī had left, the Blessed One addressed the monks: “Monks, you should remember Hatthaka of Āḷavī as one endowed with eight wonderful and marvelous qualities. What eight? Monks, Hatthaka of Āḷavī has faith; he is virtuous, monks… he has a sense of shame… he has fear of wrongdoing… he is learned… he is generous… he is wise, monks; Hatthaka of Āḷavī has few wishes, monks. You should remember Hatthaka of Āḷavī, monks, as one endowed with these eight wonderful and marvelous qualities.”

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5. Mahānāmasuttaṃ

5. The Discourse to Mahānāma

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25. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā [Pg.56] bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho, mahānāma, upāsako hotī’’ti.

25. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Mahānāma the Sakyan said to the Blessed One: “To what extent, venerable sir, is one a lay follower?” “When, Mahānāma, one has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha; to that extent, Mahānāma, one is a lay follower.”

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‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti.

“And to what extent, venerable sir, is a lay follower virtuous?” “When, Mahānāma, a lay follower abstains from the destruction of life, abstains from taking what is not given, abstains from misconduct in sensual pleasures, abstains from false speech, and abstains from liquors, wines, and intoxicants which are a cause for heedlessness; to that extent, Mahānāma, a lay follower is virtuous.”

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‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti ; attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti; attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti; attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti; attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti; attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti; attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.

“And to what extent, venerable sir, is a lay follower practicing for his own welfare, but not for the welfare of others?” “When, Mahānāma, a lay follower is himself accomplished in faith, but does not encourage others in the accomplishment of faith; is himself accomplished in virtue, but does not encourage others in the accomplishment of virtue; is himself accomplished in generosity, but does not encourage others in the accomplishment of generosity; himself desires to see the monks, but does not encourage others to see the monks; himself desires to hear the good Dhamma, but does not encourage others to hear the good Dhamma; is himself of a nature to retain the teachings he has heard, but does not encourage others to retain the teachings; is himself an examiner of the meaning of the teachings he has heard, but does not encourage others to examine the meaning; and having himself understood the meaning and understood the Dhamma, he practices in accordance with the Dhamma, but does not encourage others to practice in accordance with the Dhamma. To this extent, Mahānāma, a lay follower is practicing for his own welfare, but not for the welfare of others.”

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‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ [Pg.57] sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti, attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Pañcamaṃ.

“Venerable sir, to what extent is a lay follower one who practices for his own benefit and for the benefit of others?” “Mahānāma, when a lay follower is himself accomplished in faith, and also establishes others in the accomplishment of faith; when he is himself accomplished in virtue, and also establishes others in the accomplishment of virtue; when he is himself accomplished in generosity, and also establishes others in the accomplishment of generosity; when he himself desires to see the bhikkhus, and also establishes others in seeing the bhikkhus; when he himself desires to hear the good Dhamma, and also establishes others in hearing the good Dhamma; when he himself is of a nature to retain the teachings he has heard, and also establishes others in retaining the Dhamma; when he himself is one who investigates the meaning of the teachings he has heard, and also establishes others in investigating the meaning; when he himself, having understood the meaning and the Dhamma, practices in accordance with the Dhamma, and also establishes others in the practice in accordance with the Dhamma—to this extent, Mahānāma, a lay follower is one who practices for his own benefit and for the benefit of others.”

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6. Jīvakasuttaṃ

6. The Discourse with Jīvaka

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26. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho jīvaka, upāsako hotī’’ti.

26. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka’s Mango Grove. Then Jīvaka Komārabhacca approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Jīvaka Komārabhacca said to the Blessed One: “To what extent, venerable sir, is one a lay follower?” “Jīvaka, when one has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha—to this extent, Jīvaka, one is a lay follower.”

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‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, jīvaka, upāsako sīlavā hotī’’ti.

“To what extent, venerable sir, is a lay follower virtuous?” “Jīvaka, when a lay follower abstains from taking life... abstains from intoxicants which are a cause of heedlessness—to this extent, Jīvaka, a lay follower is virtuous.”

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‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti…pe… attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.

“But to what extent, venerable sir, is a lay follower one who practices for his own benefit, but not for the benefit of others?” “Jīvaka, when a lay follower is himself accomplished in faith, but does not establish others in the accomplishment of faith; ... when he himself, having understood the meaning and the Dhamma, practices in accordance with the Dhamma, but does not establish others in the practice in accordance with the Dhamma—to this extent, Jīvaka, a lay follower is one who practices for his own benefit, but not for the benefit of others.”

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‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno [Pg.58] hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti; attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Chaṭṭhaṃ.

“But to what extent, venerable sir, is a lay follower one who practices for his own benefit and for the benefit of others?” “Jīvaka, when a lay follower is himself accomplished in faith, and also establishes others in the accomplishment of faith; when he is himself accomplished in virtue, and also establishes others in the accomplishment of virtue; when he is himself accomplished in generosity, and also establishes others in the accomplishment of generosity; when he himself desires to see the bhikkhus, and also establishes others in seeing the bhikkhus; when he himself desires to hear the good Dhamma, and also establishes others in hearing the good Dhamma; when he himself is of a nature to retain the teachings he has heard, and also establishes others in retaining the Dhamma; when he himself is one who investigates the meaning of the teachings he has heard, and also establishes others in investigating the meaning; when he himself, having understood the meaning and the Dhamma, practices in accordance with the Dhamma, and also establishes others in the practice in accordance with the Dhamma—to this extent, Jīvaka, a lay follower is one who practices for his own benefit and for the benefit of others.” Sixth.

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7. Paṭhamabalasuttaṃ

7. The First Discourse on Powers

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27. ‘‘Aṭṭhimāni, bhikkhave, balāni. Katamāni aṭṭha? Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā – imāni kho, bhikkhave, aṭṭha balānī’’ti. Sattamaṃ.

27. “Bhikkhus, there are these eight powers. Which eight? Crying is the power of children, anger is the power of women, weapons are the power of thieves, sovereignty is the power of kings, scorn is the power of fools, reflection on what is beneficial is the power of the wise, careful consideration is the power of the learned, and patience is the power of ascetics and brahmins—these, bhikkhus, are the eight powers.” Seventh.

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8. Dutiyabalasuttaṃ

8. The Second Discourse on Powers

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28. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti? ‘‘Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

28. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the Blessed One said to the Venerable Sāriputta: “Sāriputta, how many powers does a monk whose taints are destroyed possess, endowed with which powers a monk whose taints are destroyed declares the destruction of the taints, saying: ‘My taints are destroyed’?” “Venerable sir, there are eight powers that a monk whose taints are destroyed possesses, endowed with which powers a monk whose taints are destroyed declares the destruction of the taints, saying: ‘My taints are destroyed.’”

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‘‘Katamāni aṭṭha? Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“Which eight? Here, venerable sir, for a monk whose taints are destroyed, all formations are well seen with right wisdom as they truly are: as impermanent. That for a monk whose taints are destroyed all formations are well seen with right wisdom as they truly are, as impermanent—this too, venerable sir, is a power for a monk whose taints are destroyed, a power relying on which a monk whose taints are destroyed declares the destruction of the taints, saying: ‘My taints are destroyed.’”

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‘‘Puna [Pg.59] caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“Furthermore, venerable sir, for a monk whose taints are destroyed, sensual pleasures are well seen with right wisdom as they truly are: like a pit of embers. That, venerable sir, for a monk whose taints are destroyed, sensual pleasures are well seen with right wisdom as they truly are, like a pit of embers—this too, venerable sir, is a power for a monk whose taints are destroyed, a power relying on which a monk whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’”

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‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“Furthermore, venerable sir, for a monk whose taints are destroyed, his mind inclines to seclusion, slopes to seclusion, tends to seclusion, is established in seclusion, delights in renunciation, and is in every way aloof from states that are grounds for the taints. That, venerable sir, for a monk whose taints are destroyed, his mind inclines to seclusion, slopes to seclusion, tends to seclusion, is established in seclusion, delights in renunciation, and is in every way aloof from states that are grounds for the taints—this too, venerable sir, is a power for a monk whose taints are destroyed, a power relying on which a monk whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’”

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‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“Furthermore, venerable sir, for a monk whose taints are destroyed, the four foundations of mindfulness are developed and well-developed. That, venerable sir, for a monk whose taints are destroyed, the four foundations of mindfulness are developed and well-developed—this too, venerable sir, is a power for a monk whose taints are destroyed, a power relying on which a monk whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’”

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‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā…pe… pañcindriyāni bhāvitāni honti subhāvitāni…pe… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“Furthermore, venerable sir, for a monk whose taints are destroyed, the four bases of power are developed and well-developed... the five faculties are developed and well-developed... the seven factors of enlightenment are developed and well-developed... the noble eightfold path is developed and well-developed. That, venerable sir, for a monk whose taints are destroyed, the noble eightfold path is developed and well-developed—this too, venerable sir, is a power for a monk whose taints are destroyed, a power relying on which a monk whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’”

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‘‘Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti. Aṭṭhamaṃ.

“Venerable sir, these indeed are the eight powers of a monk whose taints are destroyed, endowed with which a monk whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’” Eighth.

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9. Akkhaṇasuttaṃ

9. The Discourse on Inopportune Moments

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29. ‘‘‘Khaṇakicco [Pg.60] loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā. Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. Katame aṭṭha? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

29. “‘The world has its timely duties, the world has its timely duties,’ so, monks, the uninstructed worldling says, but they do not know what is an opportune moment and what is an inopportune moment. There are, monks, these eight inopportune and untimely moments for living the holy life. What are the eight? Here, monks, a Tathāgata has arisen in the world—an Arahant, a Perfectly Self-Enlightened One, perfect in knowledge and conduct, the Well-farer, the Knower of the world, the unsurpassed trainer of persons to be tamed, the teacher of gods and humans, the Buddha, the Blessed One—and the Dhamma is taught, which is calming, leading to Nibbāna, conducive to enlightenment, proclaimed by the Well-farer; but this person has been reborn in hell. This, monks, is the first inopportune and untimely moment for living the holy life.

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‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti…pe… satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo tiracchānayoniṃ upapanno hoti…pe….

“Furthermore, monks, a Tathāgata has arisen in the world… the teacher of gods and humans, the Buddha, the Blessed One, and the Dhamma is taught, which is calming, leading to Nibbāna, conducive to enlightenment, proclaimed by the Well-farer; but this person has been reborn in the animal realm….

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‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo pettivisayaṃ upapanno hoti…pe….

“Furthermore, monks… this person has been reborn in the realm of the petas….

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‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti…pe….

“Furthermore, monks… this person has been reborn in a certain long-lived group of devas….

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‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ…pe… pañcamo akkhaṇo asamayo brahmacariyavāsāya.

“Furthermore, monks… this person is reborn in the border regions, among ignorant barbarians, where there is no access for monks, nuns, laymen, or laywomen… this is the fifth inopportune and untimely moment for living the holy life.

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‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti…pe….

“Furthermore, monks… this person is reborn in the middle countries, yet he holds wrong view and has a distorted perspective: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good and bad actions. There is no this world, no other world. There is no mother, no father. There are no spontaneously arisen beings. There are in the world no ascetics or brahmins who are proceeding rightly and practicing rightly, who proclaim this world and the other world, having realized them for themselves by direct knowledge.’…

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‘‘Puna [Pg.61] caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya.

“Furthermore, monks… this person is reborn in the middle countries, yet he is unwise, dull, a slobbering idiot, and unable to understand the meaning of what is well-spoken and ill-spoken. This, monks, is the seventh inopportune and untimely moment for living the holy life.

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‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā. Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. ‘Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya’’’.

“Furthermore, monks, a Tathāgata has not arisen in the world—an Arahant, a Perfectly Enlightened One… a teacher of gods and humans, a Buddha, the Blessed One. And the Dhamma is not taught—which is calming, leading to complete Nibbāna, conducive to enlightenment, proclaimed by the Well-farer. And this person is reborn in the middle lands, and is wise, not foolish, not simple-minded, and is capable of understanding the meaning of what is well-spoken and ill-spoken. This, monks, is the eighth inopportune and untimely moment for living the holy life. These, monks, are the eight inopportune and untimely moments for living the holy life.”

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‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. Katamo eko? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyā’’ti.

“Monks, there is only one opportune and timely moment for living the holy life. What is that one? Here, monks, a Tathāgata has arisen in the world—an Arahant, a Perfectly Enlightened One, perfect in knowledge and conduct, the Well-farer, the Knower of the world, the unsurpassed trainer of persons to be tamed, the teacher of gods and humans, the Buddha, the Blessed One. And the Dhamma is taught, which is calming, leading to complete Nibbāna, conducive to enlightenment, proclaimed by the Well-farer. And this person is reborn in the middle lands, and is wise, not foolish, not simple-minded, and is capable of understanding the meaning of what is well-spoken and ill-spoken. This, monks, is the one opportune and timely moment for living the holy life.”

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‘‘Manussalābhaṃ laddhāna, saddhamme suppavedite;

Ye khaṇaṃ nādhigacchanti, atināmenti te khaṇaṃ.

“Having obtained a human birth, when the good Dhamma is well-proclaimed, those who do not realize the opportune moment, they let that moment pass them by.

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‘‘Bahū hi akkhaṇā vuttā, maggassa antarāyikā;

Kadāci karahaci loke, uppajjanti tathāgatā.

“Many inopportune moments have been spoken of, which are obstacles to the path; only sometimes, on rare occasions, do Tathāgatas arise in the world.

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‘‘Tayidaṃ sammukhībhūtaṃ, yaṃ lokasmiṃ sudullabhaṃ;

Manussapaṭilābho ca, saddhammassa ca desanā;

Alaṃ vāyamituṃ tattha, attakāmena jantunā.

“That which is so very rare in the world is now present: the attainment of a human state and the teaching of the good Dhamma. It is fitting for a person who desires their own welfare to strive therein.

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‘‘Kathaṃ [Pg.62] vijaññā saddhammaṃ, khaṇo ve mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

“How is one to understand the good Dhamma? Let not this opportune moment pass you by! For those who have let the moment pass grieve, having been consigned to hell.

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‘‘Idha ce naṃ virādheti, saddhammassa niyāmataṃ ;

Vāṇijova atītattho, cirattaṃ anutapissati.

“If one here should fail in the fixed course of the good Dhamma, like a merchant who has missed his profit, for a long time one will repent.

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‘‘Avijjānivuto poso, saddhammaṃ aparādhiko;

Jātimaraṇasaṃsāraṃ, ciraṃ paccanubhossati.

“A person enveloped in ignorance, failing in the good Dhamma, will long experience the saṃsāra of birth and death.

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‘‘Ye ca laddhā manussattaṃ, saddhamme suppavedite;

Akaṃsu satthu vacanaṃ, karissanti karonti vā.

“But those who, having gained a human state when the good Dhamma is well-proclaimed, have followed the Teacher’s word, will follow it, or are following it now.

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‘‘Khaṇaṃ paccaviduṃ loke, brahmacariyaṃ anuttaraṃ;

Ye maggaṃ paṭipajjiṃsu, tathāgatappaveditaṃ.

“Those who have practiced the path proclaimed by the Tathāgata, the unsurpassed holy life, have penetrated the opportune moment in this world.

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‘‘Ye saṃvarā cakkhumatā, desitādiccabandhunā;

Tesu gutto sadā sato, vihare anavassuto.

“In those restraints taught by the One with Vision, the Kinsman of the Sun, one should dwell ever guarded, mindful, and untainted.

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‘‘Sabbe anusaye chetvā, māradheyyaparānuge;

Te ve pāraṅgatā loke, ye pattā āsavakkhaya’’nti. navamaṃ;

“Having cut off all latent tendencies that lead one into Māra’s domain, they have truly crossed to the far shore in this world—they who have attained the destruction of the taints.”

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10. Anuruddhamahāvitakkasuttaṃ

10. The Discourse on the Great Thoughts of Anuruddha

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30. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa ; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’’ti.

30. At one time, the Blessed One was dwelling among the Bhaggas in the Bhesakaḷā Forest, a deer sanctuary at Suṃsumāragira. At that time, the Venerable Anuruddha was dwelling among the Cetīs in the Eastern Bamboo Grove. Then, while the Venerable Anuruddha was in solitude and seclusion, this thought arose in his mind: ‘This Dhamma is for one with few wishes, not for one with great wishes; this Dhamma is for the contented, not for the discontented; this Dhamma is for the secluded, not for one who delights in company; this Dhamma is for one with aroused energy, not for the lazy; this Dhamma is for one with established mindfulness, not for one with lapsed mindfulness; this Dhamma is for the concentrated, not for the unconcentrated; this Dhamma is for one with wisdom, not for one without wisdom.’”

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Atha [Pg.63] kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ – bhaggesu suṃsumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ

Then the Blessed One, knowing with his mind the thought in the Venerable Anuruddha’s mind, just as a strong man might extend his bent arm or bend his extended arm, vanished from the Bhesakaḷā Forest, the deer sanctuary at Suṃsumāragira among the Bhaggas, and reappeared before the Venerable Anuruddha in the Eastern Bamboo Grove among the Cetīs. The Blessed One sat down on the prepared seat. The Venerable Anuruddha, having paid homage to the Blessed One, also sat down at one side.

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Nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

To the Venerable Anuruddha, who was seated at one side, the Blessed One said this:

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‘‘Sādhu sādhu, anuruddha! Sādhu kho tvaṃ, anuruddha, (yaṃ taṃ mahāpurisavitakkaṃ) vitakkesi – ‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti. Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi – ‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’’ti.

“Good, good, Anuruddha! It is good, Anuruddha, that you have thought these thoughts of a great man: ‘This Dhamma is for one with few wishes, not for one with great wishes; this Dhamma is for the contented, not for the discontented; this Dhamma is for the secluded, not for one who delights in company; this Dhamma is for one with aroused energy, not for the lazy; this Dhamma is for one with established mindfulness, not for one with lapsed mindfulness; this Dhamma is for the concentrated, not for the unconcentrated; this Dhamma is for one with wisdom, not for one without wisdom.’ Therefore, Anuruddha, you should also think this eighth thought of a great man: ‘This Dhamma is for one who delights in non-proliferation and rejoices in non-proliferation; this Dhamma is not for one who delights in proliferation and rejoices in proliferation.’”

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‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.

“When, Anuruddha, you reflect upon these eight thoughts of a great man, then, for as long as you wish, secluded from sensual pleasures, secluded from unwholesome states, you will enter and dwell in the first jhāna, which has initial and sustained thought, with rapture and happiness born of seclusion.

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‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.

When, Anuruddha, you reflect upon these eight thoughts of a great man, then, for as long as you wish, with the stilling of applied and sustained thought, with internal confidence and unification of mind, you will enter and dwell in the second jhāna, which is without applied and sustained thought, with rapture and happiness born of concentration.

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‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi [Pg.64] yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.

When, Anuruddha, you reflect upon these eight thoughts of a great man, then, for as long as you wish, with the fading away of rapture, you will dwell equanimous, mindful, and clearly comprehending, and you will experience happiness with the body. You will enter and dwell in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.’

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‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.

When, Anuruddha, you reflect upon these eight thoughts of a great man, then, for as long as you wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, you will enter and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.

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‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro; evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When, Anuruddha, you reflect upon these eight thoughts of a great man, and you are a gainer at will, without difficulty, and without trouble of these four jhānas belonging to the higher mind, pleasant abidings in the present life, then, Anuruddha, to you who are dwelling contentedly, your rag-robe will appear pleasing—just as a householder’s or a householder’s son’s clothes chest is full of clothes of various colors—for the sake of delight, for freedom from vexation, for a comfortable abiding, and for entry into Nibbāna.

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‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When, Anuruddha, you reflect upon these eight thoughts of a great man, and you are a gainer at will, without difficulty, and without trouble of these four jhānas belonging to the higher mind, pleasant abidings in the present life, then, Anuruddha, to you who are dwelling contentedly, your alms-food will appear pleasing—just as for a householder or a householder’s son there is fine rice with the black grains removed, with many soups and curries—for the sake of delight, for freedom from vexation, for a comfortable abiding, and for entry into Nibbāna.

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‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ; evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When, Anuruddha, you reflect upon these eight thoughts of a great man, and you are a gainer at will, without difficulty, and without trouble of these four jhānas belonging to the higher mind, pleasant abidings in the present life, then, Anuruddha, to you who are dwelling contentedly, the lodging at the foot of a tree will appear pleasing—just as a gabled mansion, plastered inside and out, free from wind, with bolted doors and closed windows, appears pleasing to a householder or a householder's son—for the sake of delight, for freedom from vexation, for a comfortable abiding, and for entry into Nibbāna.

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‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha[Pg.65], seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When, Anuruddha, you reflect upon these eight thoughts of a great man, and you are a gainer at will, without difficulty, and without trouble of these four jhānas belonging to the higher mind, pleasant abidings in the present life, then, Anuruddha, to you who are dwelling contentedly, a bed and seat made of a spread of grass will appear pleasing—just as for a householder or a householder's son, a couch spread with a long-fleeced cover, a white woolen cover, a cover with floral designs, a supreme covering made from the hide of a kadali deer, with a canopy above and red cushions at both ends, appears pleasing—for the sake of delight, for freedom from vexation, for a comfortable abiding, and for entry into Nibbāna.

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‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ; evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā anuruddho bhagavato paccassosi.

When, Anuruddha, you reflect upon these eight thoughts of a great man, and you are a gainer at will, without difficulty, and without trouble of these four jhānas belonging to the higher mind, pleasant abidings in the present life, then, Anuruddha, to you who are dwelling contentedly, the medicine of fermented urine will appear pleasing—just as for a householder or a householder's son, various medicines, namely: ghee, fresh butter, oil, honey, and molasses, appear pleasing—for the sake of delight, for freedom from vexation, for a comfortable abiding, and for entry into Nibbāna. Therefore, Anuruddha, you should dwell for the rains-residence in the future right here among the Cetīs in the Eastern Bamboo Grove.” “So be it, venerable sir,” the Venerable Anuruddha assented to the Blessed One.

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Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – cetīsu pācīnavaṃsadāye antarahito bhaggesu suṃsumāragire bhesakaḷāvane migadāye pāturahosīti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha…pe… katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa; nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’.

Then the Blessed One, having advised the Venerable Anuruddha with this exhortation, just as a strong man might stretch out his bent arm or bend his stretched-out arm, disappeared from the Eastern Bamboo Grove among the Cetīs and reappeared in the Bhesakaḷā Grove, the deer park at Suṃsumāragira, among the Bhaggas. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: 'Monks, I will teach the eight thoughts of a great man. Listen to that... And what, monks, are the eight thoughts of a great man? This Dhamma, monks, is for one with few wishes; this Dhamma is not for one with many wishes. This Dhamma, monks, is for the contented; this Dhamma is not for the discontented. This Dhamma, monks, is for the secluded; this Dhamma is not for one who delights in company. This Dhamma, monks, is for one with aroused energy; this Dhamma is not for the lazy. This Dhamma, monks, is for one with established mindfulness; this Dhamma is not for one with lapsed mindfulness. This Dhamma, monks, is for the concentrated; this Dhamma is not for the unconcentrated. This Dhamma, monks, is for the wise; this Dhamma is not for the unwise. This Dhamma, monks, is for one who delights in non-proliferation and rejoices in non-proliferation; this Dhamma is not for one who delights in proliferation and rejoices in proliferation.'

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‘‘‘Appicchassāyaṃ[Pg.66], bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyu’nti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyu’nti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyu’nti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyu’nti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyu’nti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyu’nti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyu’nti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyu’nti na icchati. ‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

'Monks, this Dhamma is for one with few wishes, not for one with many wishes.' Thus, indeed, was this said. And in reference to what was this said? Here, monks, a monk, being one with few wishes, does not wish, 'May they know me as one with few wishes.' Being contented, he does not wish, 'May they know me as contented.' Being secluded, he does not wish, 'May they know me as secluded.' Being one with aroused energy, he does not wish, 'May they know me as one with aroused energy.' Being one with established mindfulness, he does not wish, 'May they know me as one with established mindfulness.' Being concentrated, he does not wish, 'May they know me as concentrated.' Being wise, he does not wish, 'May they know me as wise.' Delighting in non-proliferation, he does not wish, 'May they know me as one who delights in non-proliferation.' 'Monks, this Dhamma is for one with few wishes, not for one with many wishes'—it was in reference to this that this was said.

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‘‘‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

'Monks, this Dhamma is for the contented, not for the discontented.' Thus, indeed, was this said. And in reference to what was this said? Here, monks, a monk is contented with whatever kind of robes, almsfood, lodging, and medicinal requisites for the sick. 'Monks, this Dhamma is for the contented, not for the discontented'—it was in reference to this that this was said.

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‘‘‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. ‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

'Monks, this Dhamma is for one who is secluded, not for one who delights in company.' Thus, indeed, was this said. And in reference to what was this said? Here, monks, when a monk is dwelling in seclusion, monks, nuns, laymen, laywomen, kings, royal ministers, sectarians, and their disciples come to visit him. There, with a mind inclined to seclusion, sloping towards seclusion, descending towards seclusion, established in seclusion, and delighting in renunciation, he is one who speaks only what is connected with dismissal. 'Monks, this Dhamma is for one who is secluded, not for one who delights in company.' It was with reference to this that this was said.

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‘‘‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘Āraddhavīriyassāyaṃ[Pg.67], bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

'Monks, this Dhamma is for one with aroused energy, not for one who is lazy.' Thus, indeed, was this said. And in reference to what was this said? Here, monks, a monk dwells with aroused energy for the abandoning of unwholesome states and for the acquisition of wholesome states; he is strong, of steadfast exertion, not shirking the responsibility in regard to wholesome states. 'Monks, this Dhamma is for one with aroused energy, not for one who is lazy.' It was with reference to this that this was said.

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‘‘‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

'Monks, this Dhamma is for one with established mindfulness, not for one with lapsed mindfulness.' Thus, indeed, was this said. And in reference to what was this said? Here, monks, a monk is mindful, endowed with supreme mindfulness and prudence, one who remembers and recollects what was done and said long ago. 'Monks, this Dhamma is for one with established mindfulness, not for one with lapsed mindfulness.' It was with reference to this that this was said.

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‘‘‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. ‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

'Monks, this Dhamma is for one who is concentrated, not for one who is unconcentrated.' Thus, indeed, was this said. And in reference to what was this said? Here, monks, a monk, secluded from sensual pleasures… enters and dwells in the fourth jhāna. 'Monks, this Dhamma is for one who is concentrated, not for one who is unconcentrated.' It was with reference to this that this was said.

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‘‘‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Monks, this Dhamma is for one with wisdom, not for one without wisdom.’ Thus was it said. And with reference to what was this said? Here, monks, a monk is wise, endowed with the wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. ‘Monks, this Dhamma is for one with wisdom, not for one without wisdom.’ It was with reference to this that this was said.

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‘‘‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. ‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

“‘Monks, this Dhamma is for one who delights in non-proliferation and rejoices in non-proliferation, not for one who delights in proliferation and rejoices in proliferation.’ Thus was it said. And with reference to what was this said? Here, monks, a monk’s mind leaps forward to, becomes tranquil in, is established in, and is liberated in the cessation of proliferation. ‘Monks, this Dhamma is for one who delights in non-proliferation and rejoices in non-proliferation, not for one who delights in proliferation and rejoices in proliferation.’ It was with reference to this that this was said.”

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Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṃ [Pg.68] ahosīti. Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi –

Then the Venerable Anuruddha spent the next rains-residence right there among the Cetis in the Eastern Bamboo Grove. Then the Venerable Anuruddha, dwelling alone, withdrawn, heedful, ardent, and with a dedicated mind, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and dwelt having attained it. He knew directly: “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.” And the Venerable Anuruddha became one of the arahants. Then the Venerable Anuruddha, having attained arahantship, at that time uttered these verses:

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‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Manomayena kāyena, iddhiyā upasaṅkami.

“Knowing my thought, the Teacher, unsurpassed in the world, approached by means of psychic power with a mind-made body.

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‘‘Yathā me ahu saṅkappo, tato uttari desayi;

Nippapañcarato buddho, nippapañcaṃ adesayi.

He taught beyond what my thought had been. The Buddha, who delights in non-proliferation, taught non-proliferation.

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‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. dasamaṃ;

Having understood his Dhamma, I dwelt delighting in his teaching. The three knowledges have been attained; the Buddha’s instruction has been done.” Tenth.

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Gahapativaggo tatiyo.

The Chapter on Householders, the Third.

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Tassuddānaṃ –

The summary thereof:

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Dve uggā dve ca hatthakā, mahānāmena jīvako;

Dve balā akkhaṇā vuttā, anuruddhena te dasāti.

Two on Ugga, and two on Hatthaka, Mahānāma, and Jīvaka; two on Powers, the Inopportune Moment, and Anuruddha—these are the ten.

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4. Dānavaggo

4. The Chapter on Giving

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1. Paṭhamadānasuttaṃ

1. The First Discourse on Giving

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31. ‘‘Aṭṭhimāni, bhikkhave, dānāni. Katamāni aṭṭha? Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dāna’nti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti, ‘imaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. Imāni kho, bhikkhave, aṭṭha dānānī’’ti. Paṭhamaṃ.

31. “Bhikkhus, there are these eight kinds of giving. Which eight? One gives a gift to someone who has approached; one gives a gift out of fear; one gives a gift thinking, ‘He gave to me’; one gives a gift thinking, ‘He will give to me’; one gives a gift thinking, ‘Giving is good’; one gives a gift thinking, ‘I cook, but these do not cook; it is not proper for me, who cooks, not to give to those who do not cook’; one gives a gift thinking, ‘By giving this gift, a good reputation will spread for me’; one gives a gift for the sake of the adornment and requisite of the mind. These, bhikkhus, are indeed the eight kinds of giving.” First.

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2. Dutiyadānasuttaṃ

2. The Second Discourse on Giving

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32.

32.

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‘‘Saddhā hiriyaṃ kusalañca dānaṃ,Dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti,Etena hi gacchati devaloka’’nti. dutiyaṃ;

“Faith, moral shame, and wholesome giving—these three qualities are followed by the good. This, indeed, they call the divine path; by this one goes to the heavenly world.” Second.

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3. Dānavatthusuttaṃ

3. The Discourse on the Grounds for Giving

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33. ‘‘Aṭṭhimāni[Pg.69], bhikkhave, dānavatthūni. Katamāni aṭṭha? Chandā dānaṃ deti, dosā dānaṃ deti, mohā dānaṃ deti, bhayā dānaṃ deti, ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti, ‘imāhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti dānaṃ deti, ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. Imāni kho, bhikkhave, aṭṭha dānavatthūnī’’ti. Tatiyaṃ.

33. “Bhikkhus, there are these eight grounds for giving. Which eight? One gives a gift out of desire; one gives a gift out of hatred; one gives a gift out of delusion; one gives a gift out of fear; one gives a gift thinking, ‘This was given and done before by my fathers and grandfathers; it is not proper for me to let the ancient family lineage decline’; one gives a gift thinking, ‘Having given this gift, with the breakup of the body, after death, I will be reborn in a good destination, a heavenly world’; one gives a gift thinking, ‘When I give this gift, my mind becomes serene, and gladness and joy arise’; one gives a gift for the sake of the adornment and requisite of the mind. These, bhikkhus, are indeed the eight grounds for giving.” The third.

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4. Khettasuttaṃ

4. The Discourse on the Field

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34. ‘‘Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ. Kathaṃ aṭṭhaṅgasamannāgate? Idha, bhikkhave, khettaṃ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṃ hoti, na āyasampannaṃ hoti, na apāyasampannaṃ hoti, na mātikāsampannaṃ hoti, na mariyādasampannaṃ hoti. Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.

34. “Bhikkhus, seed sown in a field possessing eight factors is not of great fruit, not of great flavor, and does not lead to growth. Which eight factors? Here, bhikkhus, a field is uneven, with stones and gravel, and saline; it is not deeply ploughed, not endowed with a water inlet, not endowed with a water outlet, not endowed with irrigation channels, and not endowed with boundaries. Bhikkhus, seed sown in a field possessing these eight factors is not of great fruit, not of great flavor, and does not lead to growth.

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‘‘Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ. Kathaṃ aṭṭhaṅgasamannāgatesu? Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino. Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.

“Just so, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is not of great fruit, not of great benefit, not of great radiance, and not of great pervasiveness. Which eight factors? Here, bhikkhus, ascetics and brahmins are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. Bhikkhus, a gift given to ascetics and brahmins who possess these eight factors is not of great fruit, not of great benefit, not of great radiance, and not of great pervasiveness.

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‘‘Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ. Kathaṃ aṭṭhaṅgasamannāgate? Idha, bhikkhave, khettaṃ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṃ hoti, āyasampannaṃ hoti, apāyasampannaṃ hoti, mātikāsampannaṃ [Pg.70] hoti, mariyādasampannaṃ hoti. Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.

Bhikkhus, seed sown in a field possessing eight factors is of great fruit, of great flavor, and leads to growth. What eight factors? Here, bhikkhus, a field is level, without stones and gravel, and not saline; it is deeply ploughed, endowed with a water inlet, endowed with a water outlet, endowed with irrigation channels, and endowed with boundaries. Bhikkhus, seed sown in a field possessing these eight factors is of great fruit, of great flavor, and leads to growth.

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‘‘Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāraṃ. Kathaṃ aṭṭhaṅgasamannāgatesu? Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino. Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāra’’nti.

Just so, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is of great fruit, of great benefit, of great radiance, and of great pervasiveness. What eight factors? Here, bhikkhus, ascetics and brahmins are of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Bhikkhus, a gift given to ascetics and brahmins who possess these eight factors is of great fruit, of great benefit, of great radiance, and of great pervasiveness.

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‘‘Yathāpi khette sampanne, pavuttā bījasampadā;

Deve sampādayantamhi, hoti dhaññassa sampadā.

Just as in a perfected field, with the perfection of sown seed, when the rain provides sufficiently, there is a perfection of grain.

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‘‘Anītisampadā hoti, virūḷhī bhavati sampadā;

Vepullasampadā hoti, phalaṃ ve hoti sampadā.

The perfection of freedom from calamity occurs; growth becomes a perfection; there is the perfection of abundance; and the fruit is indeed a perfection.

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‘‘Evaṃ sampannasīlesu, dinnā bhojanasampadā;

Sampadānaṃ upaneti, sampannaṃ hissa taṃ kataṃ.

Thus, the perfection of food given to those perfected in virtue leads to the perfection of wholesome qualities; for that deed of his is indeed perfected.

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‘‘Tasmā sampadamākaṅkhī, sampannatthūdha puggalo;

Sampannapaññe sevetha, evaṃ ijjhanti sampadā.

Therefore, a person in this world who has perfected requisites for offering and desires perfection should associate with those of perfected wisdom; thus are the perfections achieved.

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‘‘Vijjācaraṇasampanne, laddhā cittassa sampadaṃ;

Karoti kammasampadaṃ, labhati catthasampadaṃ.

For one perfected in knowledge and conduct, having attained perfection of mind, one performs a perfected action and obtains the perfection of the goal.

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‘‘Lokaṃ ñatvā yathābhūtaṃ, pappuyya diṭṭhisampadaṃ;

Maggasampadamāgamma, yāti sampannamānaso.

That one with a perfected mind, having known the world as it truly is, having arrived at the perfection of view, and having resorted to the perfection of the path, proceeds.

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‘‘Odhunitvā malaṃ sabbaṃ, patvā nibbānasampadaṃ;

Muccati sabbadukkhehi, sā hoti sabbasampadā’’ti. catutthaṃ;

Having shaken off every stain, having reached the perfection of Nibbāna, one is released from all suffering. That is the perfection of all things. Fourth.

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5. Dānūpapattisuttaṃ

5. The Discourse on Rebirths from Giving

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35. ‘‘Aṭṭhimā, bhikkhave, dānūpapattiyo. Katamā aṭṭha? Idha, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ [Pg.71] mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyya’nti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

35. Bhikkhus, there are these eight rebirths from giving. What eight? Here, bhikkhus, a certain person gives a gift to an ascetic or a brahmin—food, drink, clothing, a vehicle, garlands, scents, and ointments, a bed, a dwelling, and a lamp. He gives aspiring for a return. He sees great nobles, great brahmins, or great householders furnished and endowed with the five strands of sensual pleasure, enjoying themselves. It occurs to him: ‘Oh, that with the breakup of the body, after death, I might be reborn into companionship with great nobles, great brahmins, or great householders!’ He sets his mind on that, resolves upon it, and develops it. That mind of his, being inclined to the inferior and not developed further, leads to rebirth there. With the breakup of the body, after death, he is reborn into companionship with great nobles, great brahmins, or great householders. And this, I say, is for the virtuous, not for the immoral. Bhikkhus, the aspiration of the virtuous succeeds because of their purity.

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‘‘Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

Furthermore, bhikkhus, here a certain person gives a gift to an ascetic or a brahmin—food, drink, clothing, a vehicle, garlands, scents, and ointments, a bed, a dwelling, and a lamp. He gives aspiring for a return. He has heard: ‘The devas of the realm of the Four Great Kings are long-lived, beautiful, and have much happiness.’ It occurs to him: ‘Oh, that with the breakup of the body, after death, I might be reborn into companionship with the devas of the realm of the Four Great Kings!’ He sets his mind on that, resolves upon it, and develops it. That mind of his, being inclined to the inferior and not developed further, leads to rebirth there. With the breakup of the body, after death, he is reborn into companionship with the devas of the realm of the Four Great Kings. And this, I say, is for the virtuous, not for the immoral. Bhikkhus, the aspiration of the virtuous succeeds because of their purity.

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‘‘Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti[Pg.72], taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

Furthermore, bhikkhus, here a certain person gives a gift to an ascetic or a brahmin—food, drink, clothing, a vehicle, garlands, scents, and ointments, a bed, a dwelling, and a lamp. He gives aspiring for a return. He has heard: ‘The devas of the realm of the Thirty-three… the Yāma devas… the Tusita devas… the Nimmānaratī devas… the Paranimmitavasavattī devas are long-lived, beautiful, and have much happiness.’ It occurs to him: ‘Oh, that with the breakup of the body, after death, I might be reborn into companionship with the Paranimmitavasavattī devas!’ He sets his mind on that, resolves upon it, and develops it. That mind of his, being inclined to the inferior and not developed further, leads to rebirth there. With the breakup of the body, after death, he is reborn into companionship with the Paranimmitavasavattī devas. And this, I say, is for the virtuous, not for the immoral. Bhikkhus, the aspiration of the virtuous succeeds because of their purity.

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‘‘Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa; vītarāgassa, no sarāgassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā. Imā kho, bhikkhave, aṭṭha dānūpapattiyo’’ti. Pañcamaṃ.

“Furthermore, Bhikkhus, here a certain person gives a gift to a recluse or a brahmin—food, drink, clothing, a vehicle, garlands, scents, and ointments, a bed, a dwelling, and a lamp. He gives aspiring for a return. He has heard: ‘The devas of Brahma’s company are long-lived, beautiful, and have much happiness.’ It occurs to him: ‘Oh, that with the breakup of the body, after death, I might be reborn into the companionship of the devas of Brahma’s company!’ He sets his mind on that, resolves upon it, and develops it. That mind of his, being devoted to the inferior and not developed for what is higher, leads to rebirth there. With the breakup of the body, after death, he is reborn into the companionship of the devas of Brahma’s company. And this, I say, is for one who is virtuous, not for one who is immoral; for one free from passion, not for one with passion. Bhikkhus, the aspiration of one who is virtuous succeeds because of freedom from passion. These, Bhikkhus, are the eight rebirths resulting from giving.” Fifth.

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6. Puññakiriyavatthusuttaṃ

6. The Discourse on the Bases of Meritorious Action

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36. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu. Idha, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā manussadobhagyaṃ upapajjati.

36. “Bhikkhus, there are these three bases of meritorious action. What three? The basis of meritorious action consisting of giving, the basis of meritorious action consisting of virtue, and the basis of meritorious action consisting of development. Here, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to a limited extent, the basis of meritorious action consisting of virtue is done to a limited extent, and the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn in an unfortunate human state.

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‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu mattaso kataṃ hoti, sīlamayaṃ puññakiriyavatthu mattaso kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā manussasobhagyaṃ upapajjati.

“Furthermore, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to a moderate extent, the basis of meritorious action consisting of virtue is done to a moderate extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn in a fortunate human state.

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‘‘Idha [Pg.73] pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, cattāro mahārājāno dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, cātumahārājike deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“Furthermore, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to an abundant extent, the basis of meritorious action consisting of virtue is done to an abundant extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn into companionship with the devas of the Four Great Kings. There, Bhikkhus, the Four Great Kings, having performed the basis of meritorious action consisting of giving to an excellent degree and the basis of meritorious action consisting of virtue to an excellent degree, surpass the devas of the Four Great Kings in ten respects: in divine lifespan, divine beauty, divine happiness, divine retinue, divine dominion, divine sights, divine sounds, divine scents, divine tastes, and divine tactile sensations.

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‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, sakko devānamindo dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā tāvatiṃse deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Furthermore, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to an abundant extent, the basis of meritorious action consisting of virtue is done to an abundant extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn into companionship with the Tāvatiṃsa devas. There, Bhikkhus, Sakka, lord of the devas, having performed the basis of meritorious action consisting of giving to an excellent degree and the basis of meritorious action consisting of virtue to an excellent degree, surpasses the Tāvatiṃsa devas in ten respects: with divine lifespan...and with divine tactile sensations.

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‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, suyāmo devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, yāme deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Furthermore, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to an abundant extent, the basis of meritorious action consisting of virtue is done to an abundant extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn into companionship with the Yāma devas. There, Bhikkhus, the deva Suyāma, having performed the basis of meritorious action consisting of giving to an excellent degree and the basis of meritorious action consisting of virtue to an excellent degree, surpasses the Yāma devas in ten respects: with divine lifespan...and with divine tactile sensations.

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‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, santusito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, tusite deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Furthermore, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to an abundant extent, the basis of meritorious action consisting of virtue is done to an abundant extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn into companionship with the Tusita devas. There, Bhikkhus, the deva Santusita, having performed the basis of meritorious action consisting of giving to an excellent degree and the basis of meritorious action consisting of virtue to an excellent degree, surpasses the Tusita devas in ten respects: with divine lifespan...and with divine tactile sensations.

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‘‘Idha [Pg.74] pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, sunimmito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, nimmānaratīdeve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Furthermore, Bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to an abundant extent, the basis of meritorious action consisting of virtue is done to an abundant extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn into companionship with the Nimmānaratī devas. There, Bhikkhus, the deva Sunimmita, having performed the basis of meritorious action consisting of giving to an excellent degree and the basis of meritorious action consisting of virtue to an excellent degree, surpasses the Nimmānaratī devas in ten respects: with divine lifespan...and with divine tactile sensations.

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‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, paranimmitavasavattīdeve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. Imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī’’ti. Chaṭṭhaṃ.

“Here, bhikkhus, for a certain person the basis of meritorious action consisting of giving is done to an abundant extent, the basis of meritorious action consisting of virtue is done to an abundant extent, but the basis of meritorious action consisting of development is not accomplished. With the breakup of the body, after death, he is reborn into companionship with the devas of the realm of Those Who Wield Power over the Creations of Others. There, bhikkhus, the deva Vasavattī, having performed the basis of meritorious action consisting of giving to an excellent degree and the basis of meritorious action consisting of virtue to an excellent degree, surpasses the devas of the realm of Those Who Wield Power over the Creations of Others in ten respects: in divine lifespan, divine beauty, divine happiness, divine glory, divine dominion, divine forms, divine sounds, divine scents, divine tastes, and divine tactile sensations. These, bhikkhus, are the three bases of meritorious action.” Sixth.

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7. Sappurisadānasuttaṃ

7. The Discourse on the Giving of a Good Person

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37. ‘‘Aṭṭhimāni, bhikkhave, sappurisadānāni. Katamāni aṭṭha? Suciṃ deti, paṇītaṃ deti, kālena deti, kappiyaṃ deti, viceyya deti, abhiṇhaṃ deti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni kho, bhikkhave, aṭṭha sappurisadānānī’’ti.

37. “Bhikkhus, there are these eight kinds of giving of a good person. What are the eight? One gives what is pure, one gives what is choice, one gives at a suitable time, one gives what is allowable, one gives after careful consideration, one gives frequently, while giving one gladdens one's mind, and having given, one is joyful. These, bhikkhus, are the eight kinds of giving of a good person.”

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‘‘Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ;

Abhiṇhaṃ dadāti dānaṃ, sukhettesu brahmacārisu.

“One frequently gives a pure, choice, timely, and allowable gift of drink and food to those who lead the holy life, who are like a fertile field.

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‘‘Neva vippaṭisārissa, cajitvā āmisaṃ bahuṃ;

Evaṃ dinnāni dānāni, vaṇṇayanti vipassino.

“Having given away much material wealth, one has no regret; gifts given in this way are praised by the discerning.

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‘‘Evaṃ yajitvā medhāvī, saddho muttena cetasā;

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

“Thus having made offerings with a liberated mind, the faithful, intelligent, and wise person is reborn into a happy, unafflicted world.” Seventh.

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8. Sappurisasuttaṃ

8. The Discourse on a Good Person

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38. ‘‘Sappuriso[Pg.75], bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti – mātāpitūnaṃ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.

38. “Bhikkhus, when a good person is born into a family, it is for the benefit, welfare, and happiness of many people: for the benefit, welfare, and happiness of his mother and father; for the benefit, welfare, and happiness of his children and wife; for the benefit, welfare, and happiness of his slaves, workers, and servants; for the benefit, welfare, and happiness of his friends and companions; for the benefit, welfare, and happiness of his departed ancestors; for the benefit, welfare, and happiness of the king; for the benefit, welfare, and happiness of the devas; and for the benefit, welfare, and happiness of ascetics and brahmins.

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‘‘Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti – mātāpitūnaṃ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī’’ti.

“Just as, bhikkhus, a great rain cloud, bringing all crops to fruition, is for the benefit, welfare, and happiness of many people; so too, bhikkhus, a good person born into a family is for the benefit, welfare, and happiness of many people: for the benefit, welfare, and happiness of his mother and father; for the benefit, welfare, and happiness of his children and wife; for the benefit, welfare, and happiness of his slaves, workers, and servants; for the benefit, welfare, and happiness of his friends and companions; for the benefit, welfare, and happiness of his departed ancestors; for the benefit, welfare, and happiness of the king; for the benefit, welfare, and happiness of the devas; and for the benefit, welfare, and happiness of ascetics and brahmins.”

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‘‘Bahūnaṃ vata atthāya, sappañño gharamāvasaṃ;

Mātaraṃ pitaraṃ pubbe, rattindivamatandito.

“A wise person dwelling at home is truly for the benefit of many. Untiring day and night, he first attends to his mother and father.

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‘‘Pūjeti sahadhammena, pubbekatamanussaraṃ;

Anāgāre pabbajite, apace brahmacārayo.

“Remembering what they have done in the past, he honors them in accordance with the Dhamma. He pays respect to the homeless ones who have gone forth, those who lead the holy life.

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‘‘Niviṭṭhasaddho pūjeti, ñatvā dhamme ca pesalo ;

Rañño hito devahito, ñātīnaṃ sakhinaṃ hito.

“With established faith, knowing the Dhamma and being amiable, he gives honor. He is one who promotes the welfare of the king, the devas, relatives, and friends.

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‘‘Sabbesaṃ so hito hoti, saddhamme suppatiṭṭhito;

Vineyya maccheramalaṃ, sa lokaṃ bhajate siva’’nti. aṭṭhamaṃ;

“He promotes the welfare of all, being well-established in the Good Dhamma. Having dispelled the stain of stinginess, he resorts to the auspicious world.” Eighth.

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9. Abhisandasuttaṃ

9. The Discourse on Flows of Merit

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39. ‘‘Aṭṭhime[Pg.76], bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame aṭṭha? Idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

39. “Bhikkhus, there are these eight flows of merit, flows of the wholesome, which bring happiness, are heavenly, ripen in happiness, and are conducive to heaven; they lead to what is desirable, agreeable, pleasing, beneficial, and happy. What are the eight? Here, bhikkhus, a noble disciple has gone to the Buddha for refuge. This, bhikkhus, is the first flow of merit, flow of the wholesome, which brings happiness, is heavenly, ripens in happiness, and is conducive to heaven; it leads to what is desirable, agreeable, pleasing, beneficial, and happy.

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‘‘Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, dutiyo puññābhisando…pe… saṃvattati.

“Furthermore, bhikkhus, a noble disciple has gone to the Dhamma for refuge. This, bhikkhus, is the second flow of merit… and so on… it leads to what is desirable, agreeable, pleasing, beneficial, and happy.

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‘‘Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Furthermore, bhikkhus, a noble disciple has gone to the Saṅgha for refuge. This, bhikkhus, is the third flow of merit, flow of the wholesome, which brings happiness, is heavenly, ripens in happiness, and is conducive to heaven; it leads to what is desirable, agreeable, pleasing, beneficial, and happy.”

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‘‘Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni pañca? Idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Bhikkhus, there are these five great gifts—foremost, of long standing, of ancient lineage, ancient, uncorrupted, never before corrupted, not being corrupted, and not to be corrupted, unreproached by wise ascetics and brahmins. Which five? Here, bhikkhus, a noble disciple, having abandoned the destruction of life, abstains from the destruction of life. By abstaining from the destruction of life, bhikkhus, a noble disciple gives to immeasurable beings freedom from fear, freedom from hostility, and freedom from affliction. Having given to immeasurable beings freedom from fear, freedom from hostility, and freedom from affliction, he partakes in immeasurable freedom from fear, freedom from hostility, and freedom from affliction. This, bhikkhus, is the first great gift—foremost, of long standing, of ancient lineage, ancient, uncorrupted, never before corrupted, not being corrupted, and not to be corrupted, unreproached by wise ascetics and brahmins. This, bhikkhus, is the fourth stream of merit, stream of the wholesome, nourishment for happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is desirable, agreeable, pleasing, beneficial, and pleasant.”

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‘‘Puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā paṭivirato hoti…pe… kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato [Pg.77] hoti…pe… musāvādaṃ pahāya musāvādā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī’’ti. Navamaṃ.

“Furthermore, bhikkhus, a noble disciple, having abandoned taking what is not given, abstains from taking what is not given… and so on… having abandoned sexual misconduct, abstains from sexual misconduct… and so on… having abandoned false speech, abstains from false speech… and so on… having abandoned distilled and fermented intoxicants which are the basis for heedlessness, abstains from distilled and fermented intoxicants which are the basis for heedlessness. By abstaining from distilled and fermented intoxicants which are the basis for heedlessness, bhikkhus, a noble disciple gives to immeasurable beings freedom from fear, freedom from hostility, and freedom from affliction. Having given to immeasurable beings freedom from fear, freedom from hostility, and freedom from affliction, he partakes in immeasurable freedom from fear, freedom from hostility, and freedom from affliction. This, bhikkhus, is the fifth great gift—foremost, of long standing, of ancient lineage, ancient, uncorrupted, never before corrupted, not being corrupted, and not to be corrupted, unreproached by wise ascetics and brahmins. This, bhikkhus, is the eighth stream of merit, stream of the wholesome, nourishment for happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is desirable, agreeable, pleasing, beneficial, and pleasant. These, bhikkhus, are the eight streams of merit, streams of the wholesome, nourishment for happiness—heavenly, ripening in happiness, conducive to heaven—that lead to what is desirable, agreeable, pleasing, beneficial, and pleasant.” Ninth.

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10. Duccaritavipākasuttaṃ

10. The Discourse on the Results of Misconduct

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40. ‘‘Pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso pāṇātipātassa vipāko, manussabhūtassa appāyukasaṃvattaniko hoti.

40. “Bhikkhus, the taking of life, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of the taking of life, for one who has become a human, is that it conduces to a short lifespan.”

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‘‘Adinnādānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ. Yo sabbalahuso adinnādānassa vipāko, manussabhūtassa bhogabyasanasaṃvattaniko hoti.

“Bhikkhus, taking what is not given, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of taking what is not given, for one who has become a human, is that it conduces to the destruction of wealth.”

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‘‘Kāmesumicchācāro, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso kāmesumicchācārassa vipāko, manussabhūtassa sapattaverasaṃvattaniko hoti.

“Bhikkhus, misconduct in sensual pleasures, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of misconduct in sensual pleasures, for one who has become a human, is that it conduces to having enemies and animosity.”

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‘‘Musāvādo[Pg.78], bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso musāvādassa vipāko, manussabhūtassa abhūtabbhakkhānasaṃvattaniko hoti.

“Bhikkhus, false speech, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of false speech, for one who has become a human, is that it conduces to being baselessly accused.”

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‘‘Pisuṇā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā. Yo sabbalahuso pisuṇāya vācāya vipāko, manussabhūtassa mittehi bhedanasaṃvattaniko hoti.

“Bhikkhus, divisive speech, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of divisive speech, for one who has become a human, is that it conduces to the breaking of friendships.”

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‘‘Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā. Yo sabbalahuso pharusāya vācāya vipāko, manussabhūtassa amanāpasaddasaṃvattaniko hoti.

“Bhikkhus, harsh speech, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of harsh speech, for one who has become a human, is that it conduces to hearing disagreeable sounds.”

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‘‘Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso samphappalāpassa vipāko, manussabhūtassa anādeyyavācāsaṃvattaniko hoti.

“Bhikkhus, idle chatter, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of idle chatter, for one who has become a human, is that it conduces to one's words being unacceptable.”

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‘‘Surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ. Yo sabbalahuso surāmerayapānassa vipāko, manussabhūtassa ummattakasaṃvattaniko hotī’’ti. Dasamaṃ.

“Bhikkhus, the drinking of spirits and intoxicants, when pursued, developed, and frequently practiced, leads to hell, to the animal realm, and to the sphere of the departed. The very lightest result of drinking spirits and intoxicants, for one who has become a human, is that it conduces to madness.” Tenth.

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Dānavaggo catuttho.

The Chapter on Giving, the Fourth.

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Tassuddānaṃ –

The summary for this is:

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Dve dānāni vatthuñca, khettaṃ dānūpapattiyo;

Kiriyaṃ dve sappurisā, abhisando vipāko cāti.

Two (suttas on) Giving, and Grounds, Field, Rebirths due to Giving; Deed, two (suttas on the) Good Person, Outflow, and Result.

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5. Uposathavaggo

5. The Chapter on the Uposatha

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1. Saṅkhittūposathasuttaṃ

1. The Abridged Discourse on the Uposatha

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41. Evaṃ [Pg.79] 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 –

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

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‘‘Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti.

“Bhikkhus, the Uposatha, when observed and endowed with eight factors, is of great fruit, of great benefit, of great splendor, and of great pervasiveness. And how, bhikkhus, is the Uposatha, when observed and endowed with eight factors, of great fruit, of great benefit, of great splendor, and of great pervasiveness? Here, bhikkhus, a noble disciple reflects thus: ‘For as long as they live, the arahants, having abandoned the taking of life, abstain from the taking of life. With rod and weapon laid aside, they are conscientious, merciful, and dwell compassionate for the welfare of all living beings. Today, for this night and this day, I too, having abandoned the taking of life, abstain from the taking of life. With rod and weapon laid aside, I am conscientious, merciful, and dwell compassionate for the welfare of all living beings. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this first factor.

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‘‘‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā dutiyena aṅgena samannāgato hoti.

‘For as long as they live, the arahants, having abandoned taking what is not given, abstain from taking what is not given. Taking only what is given, expecting only what is given, they dwell with a self that is pure and free from theft. Today, for this night and this day, I too, having abandoned taking what is not given, abstain from taking what is not given. Taking only what is given, expecting only what is given, I dwell with a self that is pure and free from theft. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this second factor.

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‘‘‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārino ārācārino viratā methunā gāmadhammā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā tatiyena aṅgena samannāgato hoti.

‘For as long as they live, the arahants, having abandoned unchastity, are celibate, keeping remote, and abstaining from sexual intercourse, a practice of villagers. Today, for this night and this day, I too, having abandoned unchastity, am celibate, keeping remote, and abstaining from sexual intercourse, a practice of villagers. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this third factor.

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‘‘‘Yāvajīvaṃ [Pg.80] arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṃvādako lokassa. Ahaṃ pajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā catutthena aṅgena samannāgato hoti.

‘For as long as they live, the arahants, having abandoned false speech, abstain from false speech. They are speakers of truth, devoted to truth, steadfast, trustworthy, and do not deceive the world. Today, for this night and this day, I too, having abandoned false speech, abstain from false speech. I am a speaker of truth, devoted to truth, steadfast, trustworthy, and do not deceive the world. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this fourth factor.

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‘‘‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā pañcamena aṅgena samannāgato hoti.

‘For as long as they live, the arahants, having abandoned intoxicants—liquors and spirits that are a cause for heedlessness—abstain from them. Today, for this night and this day, I too, having abandoned intoxicants—liquors and spirits that are a cause for heedlessness—abstain from them. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this fifth factor.

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‘‘‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā chaṭṭhena aṅgena samannāgato hoti.

‘For as long as they live, the arahants eat only one meal a day, abstaining from eating at night and refraining from eating at the wrong time. Today, for this night and this day, I too eat only one meal a day, abstaining from eating at night and refraining from eating at the wrong time. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this sixth factor.

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‘‘‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā sattamena aṅgena samannāgato hoti.

‘For as long as they live, the arahants, having abandoned dancing, singing, music, watching shows, wearing garlands, using perfumes and cosmetics, and occasions for adornment and beautification, abstain from them. Today, for this night and this day, I too, having abandoned dancing, singing, music, watching shows, wearing garlands, using perfumes and cosmetics, and occasions for adornment and beautification, abstain from them. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this seventh factor.

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‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti[Pg.81]. Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’ti. Paṭhamaṃ.

‘For as long as they live, the arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds. They make use of a low sleeping place—either a small cot or a straw mat. Today, for this night and this day, I too, having abandoned high and luxurious beds, abstain from high and luxurious beds. I make use of a low sleeping place—either a small cot or a straw mat. By this factor too, I emulate the arahants, and my Uposatha will have been observed.’ He is endowed with this eighth factor. Thus, bhikkhus, the Uposatha, when observed and endowed with eight factors, is of great fruit, of great benefit, of great splendor, and of great pervasiveness.” The first.

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2. Vitthatūposathasuttaṃ

2. The Detailed Uposatha Discourse

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42. ‘‘Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

42. “Monks, the Uposatha endowed with eight factors, when observed, is of great fruit, of great benefit, of great radiance, and of great pervasiveness. And how, monks, is the Uposatha endowed with eight factors, when observed, of great fruit, of great benefit, of great radiance, and of great pervasiveness? Here, monks, a noble disciple reflects thus: ‘For as long as life lasts, the arahants, having abandoned the taking of life, abstain from the taking of life; with rod and weapon laid aside, scrupulous, compassionate, they dwell sympathetic to the welfare of all living beings. Today, for this night and day, I too, having abandoned the taking of life, abstain from the taking of life; with rod and weapon laid aside, scrupulous, compassionate, dwell sympathetic to the welfare of all living beings. By this factor I emulate the arahants, and my Uposatha will be observed.’ Thus one is endowed with this first factor… (and so on).

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‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“‘For as long as life lasts, the arahants, having abandoned high and great beds, abstain from high and great beds; they make use of a low sleeping place—either on a small couch or a grass mat. Today, for this night and day, I too, having abandoned high and great beds, abstain from high and great beds; I make use of a low sleeping place—either on a small couch or a grass mat. By this factor I emulate the arahants, and my Uposatha will be observed.’ Thus one is endowed with this eighth factor. Monks, the Uposatha endowed with eight factors, thus observed, is of great fruit, of great benefit, of great radiance, and of great pervasiveness.”

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‘‘Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro? Seyyathāpi, bhikkhave, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa [Pg.82] uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, bhikkhave, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“To what extent is its fruit great, to what extent is its benefit great, to what extent is its radiance great, to what extent is its pervasiveness great? Suppose, monks, someone were to exercise sovereign kingship over these sixteen great countries abounding in many precious treasures—namely, Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Cetī, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avantī, Gandhāra, and Kamboja—this is not worth a sixteenth part of the Uposatha endowed with eight factors. For what reason? Because, monks, human kingship is paltry when compared to divine happiness.”

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‘‘Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Monks, what are fifty human years is one day and night for the devas of the Cātumahārājika realm. Thirty such days and nights make a month. Twelve such months make a year. Five hundred such divine years is the lifespan of the devas of the Cātumahārājika realm. It is possible, monks, that some woman or man here, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, might be reborn into the companionship of the devas of the Cātumahārājika realm. It was with reference to this, monks, that it was said: ‘Human kingship is paltry when compared to divine happiness.’”

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‘‘Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Monks, what are one hundred human years is one day and night for the devas of the Tāvatiṃsa realm. Thirty such days and nights make a month. Twelve such months make a year. One thousand such divine years is the lifespan of the devas of the Tāvatiṃsa realm. It is possible, monks, that some woman or man here, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, might be reborn into the companionship of the devas of the Tāvatiṃsa realm. It was with reference to this, monks, that it was said: ‘Human kingship is paltry when compared to divine happiness.’”

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‘‘Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Monks, what are two hundred human years is one day and night for the devas of the Yāma realm. Thirty such days and nights make a month. Twelve such months make a year. Two thousand such divine years is the lifespan of the devas of the Yāma realm. It is possible, monks, that some woman or man here, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, might be reborn into the companionship of the devas of the Yāma realm. It was with reference to this, monks, that it was said: ‘Human kingship is paltry when compared to divine happiness.’”

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‘‘Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni [Pg.83] tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Monks, what are four hundred human years is one day and night for the devas of the Tusita realm. Thirty such days and nights make a month. Twelve such months make a year. Four thousand such divine years is the lifespan of the devas of the Tusita realm. It is possible, monks, that some woman or man here, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, might be reborn into the companionship of the devas of the Tusita realm. It was with reference to this, monks, that it was said: ‘Human kingship is paltry when compared to divine happiness.’”

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‘‘Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Bhikkhus, what are eight hundred human years is one day and night for the devas of the Nimmānaratī realm. Thirty such nights make a month. Twelve such months make a year. Eight thousand such divine years is the lifespan of the devas of the Nimmānaratī realm. It is possible, bhikkhus, that some woman or man here, having undertaken the Uposatha endowed with eight factors, upon the breaking up of the body, after death, might be reborn into the companionship of the devas of the Nimmānaratī realm. This, bhikkhus, is what was spoken by me in reference to this: ‘Human kingship is paltry when compared to divine happiness.’”

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‘‘Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

“Bhikkhus, what are sixteen hundred human years is one day and night for the devas of the Paranimmitavasavattī realm. Thirty such nights make a month. Twelve such months make a year. Sixteen thousand such divine years is the lifespan of the devas of the Paranimmitavasavattī realm. It is possible, bhikkhus, that some woman or man here, having undertaken the Uposatha endowed with eight factors, upon the breaking up of the body, after death, might be reborn into the companionship of the devas of the Paranimmitavasavattī realm. This, bhikkhus, is what was spoken by me in reference to this: ‘Human kingship is paltry when compared to divine happiness.’”

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‘‘Pāṇaṃ na haññe na cadinnamādiye,Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“One should not kill a living being, nor take what is not given; one should not speak falsehood, nor should one be a drinker of intoxicants. One should refrain from unchastity, from sexual intercourse; one should not eat at night, nor eat food at the wrong time.

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‘‘Mālaṃ na dhāre na ca gandhamācare,Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

“One should not wear garlands nor use perfumes; one should lie on a couch or on a mat spread on the ground. This indeed is the eight-factored Uposatha, declared by the Buddha, who has reached the end of suffering.

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‘‘Cando [Pg.84] ca suriyo ca ubho sudassanā,Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

“The moon and the sun, both beautiful to see, circle around, illuminating as far as they go; dispelling darkness, they travel through the sky, shining in the heavens, making the directions resplendent.

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‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

“Whatever wealth exists within this space—pearls, gems, and excellent beryl; Jambu-river gold or also other gold, that which is called `jātarūpa` or `haṭaka`—

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‘‘Aṭṭhaṅgupetassa uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

all that wealth, the moon’s radiance, and all the hosts of stars do not amount to a sixteenth part of the Uposatha endowed with eight factors.

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‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,Aninditā saggamupenti ṭhāna’’nti. dutiyaṃ;

“Therefore, a virtuous woman and man should observe the Uposatha endowed with eight factors. Having performed meritorious deeds that result in happiness, being blameless, they go to the heavenly state.” The Second Sutta.

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3. Visākhāsuttaṃ

3. The Discourse to Visākhā

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43. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – ‘‘aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho [Pg.85] ca me upavuttho bhavissatī’’’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

43. On one occasion the Blessed One was dwelling at Sāvatthī, in the Eastern Park, in the palace of Migāra's mother. Then Visākhā, Migāra's mother, approached the Blessed One; having approached, she paid homage to the Blessed One and sat down to one side. To Visākhā, Migāra's mother, who was sitting to one side, the Blessed One said this: "Visākhā, the Uposatha endowed with its eight factors, having been observed, is of great fruit, of great benefit, of great splendor, and of great pervasiveness. And how, Visākhā, is the Uposatha endowed with its eight factors, having been observed, of great fruit, of great benefit, of great splendor, and of great pervasiveness? Here, Visākhā, a noble disciple reflects thus: 'For as long as they live, the Arahants, having abandoned the taking of life, abstain from the taking of life; with rod laid down, with weapon laid down, they dwell conscientious, compassionate, and for the welfare and benefit of all living beings. Today, for this night and this day, I too, having abandoned the taking of life, abstain from the taking of life; with rod laid down, with weapon laid down, I dwell conscientious, compassionate, and for the welfare and benefit of all living beings. By this factor I emulate the Arahants, and my Uposatha will have been observed.' He is endowed with this first factor…"

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‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

"'For as long as they live, the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds; they make use of a low sleeping place—either a cot or a grass-mat. Today, for this night and this day, I too, having abandoned high and luxurious beds, abstain from high and luxurious beds; I make use of a low sleeping place—either a cot or a grass-mat. By this factor I emulate the Arahants, and my Uposatha will have been observed.' He is endowed with this eighth factor. Thus, Visākhā, the Uposatha endowed with its eight factors, having been observed, is of great fruit, of great benefit, of great splendor, and of great pervasiveness."

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‘‘Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro? Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

"How great is its fruit, how great its benefit, how great its splendor, how great its pervasiveness? Suppose, Visākhā, one were to exercise sovereignty and dominion over these sixteen great countries abounding in many precious treasures—that is, Aṅga, Magadha, Kāsī, Kosala, Vajjī, Mallā, Cetī, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—this would not be worth a sixteenth part of the Uposatha endowed with its eight factors. For what reason? Paltry, Visākhā, is human kingship when compared to divine happiness."

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‘‘Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Visākhā, what are fifty human years is one night-and-day for the devas of the realm of the Four Great Kings. Thirty such nights make a month. Twelve such months make a year. Five hundred such divine years is the lifespan of the devas of the realm of the Four Great Kings. Now, Visākhā, this possibility exists: that some woman or man here, having observed the Uposatha endowed with its eight factors, on the breakup of the body, after death, might be reborn into the companionship of the devas of the realm of the Four Great Kings. It was with reference to this, Visākhā, that it was said: ‘Paltry is human kingship when compared to divine happiness.’”

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‘‘Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati [Pg.86] yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Visākhā, what is one hundred human years is one night-and-day for the devas of the Tāvatiṃsa realm. Thirty such nights make a month. Twelve such months make a year. One thousand divine years is the lifespan of the devas of the Tāvatiṃsa realm. Now, Visākhā, this possibility exists: that some woman or man here, having observed the Uposatha endowed with its eight factors, on the breakup of the body, after death, might be reborn into the companionship of the devas of the Tāvatiṃsa realm. It was with reference to this, Visākhā, that it was said: ‘Paltry is human kingship when compared to divine happiness.’”

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‘‘Yāni, visākhe, mānusakāni dve vassasatāni…pe… cattāri vassasatāni…pe… aṭṭha vassasatāni…pe… soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

“Visākhā, what are two hundred human years… four hundred human years… eight hundred human years… sixteen hundred human years is one night-and-day for the devas of the Paranimmitavasavattī realm. Thirty such nights make a month. Twelve such months make a year. Sixteen thousand divine years is the lifespan of the devas of the Paranimmitavasavattī realm. Now, Visākhā, this possibility exists: that some woman or man here, having observed the Uposatha endowed with its eight factors, on the breakup of the body, after death, might be reborn into the companionship of the devas of the Paranimmitavasavattī realm. It was with reference to this, Visākhā, that it was said: ‘Paltry is human kingship when compared to divine happiness.’”

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‘‘Pāṇaṃ na haññe na cadinnamādiye,Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“One should not kill a living being, nor take what is not given; one should not speak falsely, nor be a drinker of intoxicants; one should refrain from unchaste conduct, from sexual intercourse; at night one should not eat food at the wrong time.

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‘‘Mālaṃ na dhāre na ca gandhamācare,Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

“One should not wear garlands nor use perfumes; one should sleep on a cot, or on the ground upon a mat. This, indeed, is the eight-factored Uposatha, they say, proclaimed by the Buddha, who has made an end of suffering.

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‘‘Cando ca suriyo ca ubho sudassanā,Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

“The moon and the sun, both beautiful to behold, radiate light as far as they travel; they dispel darkness, these sky-goers, shining in the sky, illuminating the directions.

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‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

“Whatever wealth is found herein: pearls, gems, and excellent beryl; river gold, or also natural gold, that which is called ‘jātarūpa’ or ‘haṭaka’.

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‘‘Aṭṭhaṅgupetassa [Pg.87] uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“All that wealth, together with the radiance of the moon and all the hosts of stars, does not amount to the sixteenth part of the Uposatha endowed with eight factors.

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‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,Aninditā saggamupenti ṭhāna’’nti. tatiyaṃ;

“Therefore, indeed, a virtuous woman and man should observe the Uposatha endowed with eight factors. Having performed meritorious deeds that yield happiness, being blameless, they attain a heavenly state.” The Third Sutta.

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4. Vāseṭṭhasuttaṃ

4. The Vāseṭṭha Sutta

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44. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho vāseṭṭho upāsako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vāseṭṭhaṃ upāsakaṃ bhagavā etadavoca – ‘‘aṭṭhaṅgasamannāgato, vāseṭṭha, uposatho upavuttho mahapphalo hoti…pe… aninditā saggamupenti ṭhāna’’nti.

44. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, at the Hall with the Peaked Roof. Then the lay follower Vāseṭṭha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To the lay follower Vāseṭṭha, so seated, the Blessed One said this: “Vāseṭṭha, the Uposatha endowed with eight factors, when observed, is of great fruit... being blameless, they attain a heavenly state.”

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Evaṃ vutte vāseṭṭho upāsako bhagavantaṃ etadavoca – ‘‘piyā me, bhante, ñātisālohitā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā…pe… vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā’’ti.

When this was said, the lay follower Vāseṭṭha said to the Blessed One: “Venerable sir, may my dear relatives and kinsmen observe the Uposatha endowed with eight factors; it would be for the long-term welfare and happiness of my dear relatives and kinsmen. Venerable sir, if all the khattiyas were to observe the Uposatha endowed with eight factors, it would be for the long-term welfare and happiness of all the khattiyas. Venerable sir, if all the brahmins… vessas… suddas were to observe the Uposatha endowed with eight factors, it would be for the long-term welfare and happiness of all the suddas.”

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‘‘Evametaṃ, vāseṭṭha, evametaṃ, vāseṭṭha! Sabbe cepi, vāseṭṭha, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, vāseṭṭha, brāhmaṇā…pe… vessā… suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sadevakassapissa lokassa samārakassa [Pg.88] sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ). Ko pana vādo manussabhūtassā’’ti! Catutthaṃ.

“So it is, Vāseṭṭha, so it is! Vāseṭṭha, if all the khattiyas were to observe the Uposatha endowed with eight factors, it would be for the long-term welfare and happiness of all the khattiyas. If all the brahmins… vessas… suddas were to observe the Uposatha endowed with eight factors, it would be for the long-term welfare and happiness of all the suddas. Vāseṭṭha, if this world with its devas, Māra, and Brahmā, and this generation with its ascetics, brahmins, kings, and humans, were to observe the Uposatha endowed with eight factors, it would be for the long-term welfare and happiness of this world with its devas, Māra, and Brahmā, and of this generation with its ascetics, brahmins, kings, and humans. Vāseṭṭha, if these great sāla trees were to observe the Uposatha endowed with eight factors, it would be for their long-term welfare and happiness. What then is to be said of a human being!” The Fourth Sutta.

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5. Bojjhasuttaṃ

5. The Bojjha Sutta

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45. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bojjhā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bojjhaṃ upāsikaṃ bhagavā etadavoca –

45. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the laywoman Bojjhā approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the laywoman Bojjhā as she was sitting to one side:

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‘‘Aṭṭhaṅgasamannāgato, bojjhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bojjhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

“Bojjhā, when the Uposatha endowed with eight factors is observed, it is of great fruit, of great benefit, of great splendor, and of great pervasiveness. And how, Bojjhā, is the Uposatha endowed with eight factors observed so that it is of great fruit, of great benefit, of great splendor, and of great pervasiveness? Here, Bojjhā, a noble disciple reflects thus: ‘For as long as they live, the Arahants, having abandoned the destruction of life, refrain from the destruction of life; with rod laid down, with weapon laid down, they are conscientious, compassionate, and dwell compassionate for the welfare of all living beings and creatures. Today, for this night and this day, I too, having abandoned the destruction of life, refrain from the destruction of life; with rod laid down, with weapon laid down, I am conscientious, compassionate, and dwell compassionate for the welfare of all living beings and creatures. By this factor, I emulate the Arahants, and my Uposatha will have been observed.’ One is endowed with this first factor… and so on….

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‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“‘For as long as they live, the Arahants, having abandoned high and great seats, refrain from high and great seats; they make use of a low sleeping place—either on a small couch or on a grass mat. Today, for this night and this day, I too, having abandoned high and great seats, refrain from high and great seats; I make use of a low sleeping place—either on a small couch or on a grass mat. By this factor, I emulate the Arahants, and my Uposatha will have been observed.’ One is endowed with this eighth factor. Thus observed, Bojjhā, the Uposatha endowed with eight factors is of great fruit, of great benefit, of great splendor, and of great pervasiveness.

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‘‘Kīvamahapphalo [Pg.89] hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro? Seyyathāpi, bojjhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, bojjhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“To what extent is it of great fruit, of great benefit, of great splendor, of great pervasiveness? Suppose, Bojjhā, one were to exercise the sovereignty and dominion of kingship over these sixteen great lands, which are abundant in many pleasing treasures—that is, Aṅga, Magadha, Kāsī, Kosala, Vajjī, Mallā, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—this is not worth a sixteenth part of the Uposatha endowed with eight factors. For what reason? Because, Bojjhā, human kingship is wretched when compared with divine happiness.

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‘‘Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Bojjhā, what are fifty human years is one night and day for the devas of the Cātumahārājika realm. By that night, thirty nights are a month. By that month, twelve months are a year. By that year, five hundred divine years is the lifespan of the devas of the Cātumahārājika realm. Now, Bojjhā, this is a possibility: that some woman or man here, having observed the Uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn into the company of the devas of the Cātumahārājika realm. It was in reference to this, Bojjhā, that it was said: ‘Human kingship is wretched when compared with divine happiness.’”

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‘‘Yaṃ, bojjhe, mānusakaṃ vassasataṃ…pe… tāni, bojjhe, mānusakāni dve vassasatāni…pe… cattāri vassasatāni…pe… aṭṭha vassasatāni…pe… soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

“Bojjhā, what are one hundred human years… and so on… what are two hundred human years… and so on… four hundred human years… and so on… eight hundred human years… and so on… what are sixteen hundred human years is one night and day for the devas of the Paranimmitavasavattī realm. By that night, thirty nights are a month. By that month, twelve months are a year. By that year, sixteen thousand divine years is the lifespan of the devas of the Paranimmitavasavattī realm. Now, Bojjhā, this is a possibility: that some woman or man here, having observed the Uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn into the company of the devas of the Paranimmitavasavattī realm. It was in reference to this, Bojjhā, that it was said: ‘Human kingship is wretched when compared with divine happiness.’”

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‘‘Pāṇaṃ na haññe na cadinnamādiye,Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“One should not kill a living being, nor take what is not given; one should not speak falsely, nor be a drinker of intoxicants. One should refrain from unchastity, from sexual intercourse; one should not eat at night, nor at the wrong time.

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‘‘Mālaṃ [Pg.90] na dhāre na ca gandhamācare,Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

“One should not wear garlands nor use perfumes; one should sleep on a couch or on a spread on the ground. This, they say, is the eight-factored Uposatha, declared by the Buddha who has gone to the end of suffering.

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‘‘Cando ca suriyo ca ubho sudassanā,Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

“The moon and the sun, both fair to see, travel around illuminating as far as their range extends. These dispellers of darkness, traversing the sky, shine in the heavens, making the directions radiant.

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‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

“Whatever wealth is found within this space—pearls, gems, and fine beryl; river-gold or also bullion, which is called native gold and refined gold—

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‘‘Aṭṭhaṅgupetassa uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“All that wealth, and the light of the moon, and all the hosts of stars, do not equal even a sixteenth part of the Uposatha endowed with eight factors.

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‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,Aninditā saggamupenti ṭhāna’’nti. pañcamaṃ;

“Therefore, a virtuous woman and man should observe the Uposatha endowed with eight factors. Having done meritorious deeds that result in happiness, irreproachable, they go to a heavenly state.” Fifth.

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6. Anuruddhasuttaṃ

6. The Discourse with Anuruddha

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46. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā anuruddho divāvihāraṃ gato hoti paṭisallīno. Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema. Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma; yādisakaṃ saraṃ ākaṅkhāma [Pg.91] tādisakaṃ saraṃ ṭhānaso paṭilabhāma; yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma. Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā’’ti.

46. On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. At that time, the Venerable Anuruddha had gone for his day's abiding in seclusion. Then a number of devatās of the Manāpakāyika group approached the Venerable Anuruddha; having approached, they paid homage to him and stood to one side. Standing to one side, those devatās said to the Venerable Anuruddha: "Venerable Anuruddha, we are devatās named Manāpakāyika, who exercise sovereignty and wield power in three matters. Venerable Anuruddha, whatever kind of appearance we desire, we obtain that kind of appearance in an instant; whatever kind of sound we desire, we obtain that kind of sound in an instant; whatever kind of pleasure we desire, we obtain that kind of pleasure in an instant. Venerable Anuruddha, we are devatās named Manāpakāyika who exercise sovereignty and wield power in these three matters."

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Atha kho āyasmato anuruddhassa etadahosi – ‘‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’’ti. Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.

Then it occurred to the Venerable Anuruddha: "Oh, that all these devatās would be blue—of blue appearance, with blue garments, and blue adornments!" Then those devatās, knowing the Venerable Anuruddha's thought, all became blue—of blue appearance, with blue garments, and blue adornments.

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Atha kho āyasmato anuruddhassa etadahosi – ‘‘aho vatimā devatā sabbāva pītā assu…pe… sabbāva lohitakā assu… sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’’ti. Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.

Then it occurred to the Venerable Anuruddha: "Oh, that all these devatās might be yellow... that all these devatās might be red... that all these devatās might be white—of white appearance, with white garments, and white adornments!" Then those devatās, knowing the Venerable Anuruddha's thought, all became white—of white appearance, with white garments, and white adornments.

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Atha kho tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi. Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. Atha kho āyasmā anuruddho indriyāni okkhipi.

Then one of those devatās sang, one danced, and one clapped her hands. Just as the sound of a five-part musical ensemble, well-arranged, well-struck, and well-played by the skillful, is lovely, enchanting, desirable, endearing, and intoxicating; even so was the sound of those devatās' ornaments lovely, enchanting, desirable, endearing, and intoxicating. Then the Venerable Anuruddha lowered his faculties.

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Atha kho tā devatā ‘‘na khvayyo anuruddho sādiyatī’’ti tatthevantaradhāyiṃsu. Atha kho āyasmā anuruddho sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca –

Then those devatās, thinking, "The noble Anuruddha is not pleased," vanished right there. Then, in the evening, the Venerable Anuruddha arose from 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 Anuruddha said this to the Blessed One:

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‘‘Idhāhaṃ, bhante, divāvihāraṃ gato homi paṭisallīno. Atha kho, bhante, sambahulā manāpakāyikā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhante, tā [Pg.92] devatā maṃ etadavocuṃ – ‘mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema. Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma; yādisakaṃ saraṃ ākaṅkhāma tādisakaṃ saraṃ ṭhānaso paṭilabhāma; yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma. Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’ti. Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.

“Here, venerable sir, I had gone for the day's abiding in seclusion. Then, venerable sir, a number of devatās of the Manāpakāyika group approached me. Having approached, they paid homage to me and stood to one side. Standing to one side, venerable sir, those devatās said this to me: ‘Venerable Anuruddha, we are devatās named Manāpakāyika, who exercise sovereignty and wield power in three matters. Venerable Anuruddha, whatever kind of appearance we desire, we obtain that kind of appearance in an instant; whatever kind of sound we desire, we obtain that kind of sound in an instant; whatever kind of pleasure we desire, we obtain that kind of pleasure in an instant. Venerable Anuruddha, we are devatās named Manāpakāyika who exercise sovereignty and wield power in these three matters.’ Then, venerable sir, it occurred to me: ‘Oh, that all these devatās would be blue—of blue appearance, with blue garments, and blue adornments!’ Then, venerable sir, those devatās, knowing my thought, all became blue—of blue appearance, with blue garments, and blue adornments.

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‘‘Tassa mayhaṃ, bhante, etadahosi – ‘aho vatimā devatā sabbāva pītā assu…pe… sabbāva lohitakā assu…pe… sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’ti. Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.

“Then, venerable sir, it occurred to me: ‘Oh, that all these devatās might be yellow... that all these devatās might be red... that all these devatās might be white—of white appearance, with white garments, and white adornments!’ Then, venerable sir, those devatās, knowing my thought, all became white—of white appearance, with white garments, and white adornments.

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‘‘Atha kho, bhante, tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi. Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. Atha khvāhaṃ, bhante, indriyāni okkhipiṃ.

“Then, venerable sir, one of those devatās sang, one danced, and one clapped her hands. Just as the sound of a five-part musical ensemble, well-arranged, well-struck, and well-played by the skillful, is lovely, enchanting, desirable, endearing, and intoxicating; even so was the sound of those devatās' ornaments lovely, enchanting, desirable, endearing, and intoxicating. Then, venerable sir, I lowered my faculties.

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‘‘Atha kho, bhante, tā devatā ‘na khvayyo anuruddho sādiyatī’ti tatthevantaradhāyiṃsu. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti?

“Then, venerable sir, those devatās, thinking, ‘The noble Anuruddha is not pleased,’ vanished right there. Now, venerable sir, endowed with how many qualities does a woman, with the breakup of the body, after death, reappear in the company of the Manāpakāyika devas?”

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‘‘Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa [Pg.93] hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

Anuruddha, indeed, a woman endowed with eight qualities, on the dissolution of the body, after death, is reborn into the companionship of the devas with delightful bodies. With which eight? Here, Anuruddha, a woman—to which husband her parents give her, desiring her benefit, seeking her welfare, being compassionate, out of compassion—for that husband, she is one who rises before him, lies down after him, obediently awaits his instructions, conducts herself pleasingly, and speaks endearing words.

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‘‘Ye te bhattu garuno honti – mātāti vā pitāti vā samaṇabrāhmaṇāti vā – te sakkaroti, garuṃ karoti, māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti.

Those who are revered by her husband—whether mother, or father, or ascetics and brahmins—she respects, reveres, esteems, and honors them. And when they arrive as guests, she honors them with a seat and water.

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‘‘Ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.

Whatever domestic duties of her husband there are—whether with wool or with cotton—in that, she is skillful and not lazy, endowed with the wisdom to investigate the means for that work; she is capable of doing it herself and of directing others.

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‘‘Yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.

Whatever domestic folk of her husband there are—whether slaves, or messengers, or workers—she knows what has been done by them as done, and what has not been done as not done. Of the sick, she knows their strength and weakness. She distributes hard and soft foods to them according to each one's share.

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‘‘Yaṃ bhattu āharati dhanaṃ vā dhaññaṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.

Whatever wealth, or grain, or gold the husband brings, she manages it with protection and security. And in that matter, she is not one given to sensual excess, not a thief, not a drunkard, and not one who causes ruin.

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‘‘Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā.

Furthermore, she is a female lay follower who has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Sangha.

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‘‘Sīlavatī kho pana hoti – pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā.

Furthermore, she is virtuous: she abstains from the destruction of life, abstains from taking what is not given, abstains from misconduct in sensual pleasures, abstains from false speech, and abstains from liquor, wine, and intoxicants which are a cause for heedlessness.

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‘‘Cāgavatī kho pana hoti. Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.

Furthermore, she is generous. She dwells managing the household with a mind devoid of the stain of stinginess, being freely generous, open-handed, delighting in relinquishment, fit to be asked from, and delighting in giving and sharing.

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‘‘Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

Anuruddha, indeed, a woman endowed with these eight qualities, on the dissolution of the body, after death, is reborn into the companionship of the devas with delightful bodies.

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‘‘Yo [Pg.94] naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

“She does not despise that husband—the man who provides all her desires, who always and constantly supports her, being ardent and diligent.

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‘‘Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“A virtuous woman should not provoke her husband with jealous words; the wise one honors all those revered by her husband.

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‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Energetic and not lazy, with a well-cared-for retinue, she acts in a way that is pleasing to her husband and protects what he has acquired.

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‘‘Yā evaṃ vattati nārī, bhattu chandavasānugā;

Manāpā nāma te devā, yattha sā upapajjatī’’ti. chaṭṭhaṃ;

“The woman who conducts herself thus, compliant with her husband's will, is reborn in the realm of the devas called 'the Delightful'.” Sixth.

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7. Dutiyavisākhāsuttaṃ

7. The Second Discourse to Visākhā

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47. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā…pe… ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

47. At one time the Blessed One was dwelling in Sāvatthī, in the Eastern Park, the mansion of Migāra's mother. Then Visākhā, Migāra's mother... and so on... The Blessed One said this to Visākhā, Migāra's mother, as she was sitting to one side:

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‘‘Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, visākhe, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī…pe….

“Visākhā, a woman endowed with eight qualities, with the breakup of the body, after death, is reborn in the company of the devas with delightful bodies. With what eight? Here, Visākhā, a woman whose parents give her to a husband—desiring her benefit, seeking her welfare, and compassionate, out of compassion—for that husband, she is one who rises before him, lies down after him, is attentive to his wishes, is agreeable in conduct, and speaks endearingly... and so on...

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‘‘Cāgavatī kho pana hoti. Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. Imehi kho, visākhe, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

“Furthermore, she is generous. She dwells at home with a mind devoid of the stain of stinginess, freely generous, with open hands, delighting in relinquishment, approachable for requests, delighting in giving and sharing. Visākhā, a woman endowed with these eight qualities, with the breakup of the body, after death, is reborn in the company of the devas with delightful bodies.”

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‘‘Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

“She does not despise that husband—the man who provides all her desires, who always and constantly supports her, being ardent and diligent.

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‘‘Na [Pg.95] cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“A virtuous woman should not provoke her husband with jealous words; the wise one honors all those revered by her husband.

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‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Energetic and not lazy, with a well-cared-for retinue, she acts in a way that is pleasing to her husband and protects what he has acquired.

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‘‘Yā evaṃ vattati nārī, bhattu chandavasānugā;

Manāpā nāma te devā, yattha sā upapajjatī’’ti. sattamaṃ;

“The woman who conducts herself thus, compliant with her husband's will, is reborn in the realm of the devas called 'the Delightful'.” Seventh.

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8. Nakulamātāsuttaṃ

8. The Discourse to Nakula’s Mother

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48. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. Atha kho nakulamātā gahapatānī yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe…. Ekamantaṃ nisinnaṃ kho nakulamātaraṃ gahapatāniṃ bhagavā etadavoca –

48. At one time the Blessed One was dwelling among the Bhaggas at Suṃsumāragira, in the Bhesakaḷā Forest, the deer sanctuary. Then the householder Nakula’s mother went to the Blessed One... and so on... The Blessed One said this to the householder Nakula’s mother as she was sitting to one side:

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‘‘Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, nakulamāte, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

“Nakula’s mother, a woman endowed with eight qualities, with the breakup of the body, after death, is reborn in the company of the devas with delightful bodies. With what eight? Here, Nakula’s mother, a woman whose parents give her to a husband—desiring her benefit, seeking her welfare, and compassionate, out of compassion—for that husband, she is one who rises before him, lies down after him, is attentive to his wishes, is agreeable in conduct, and speaks endearingly.”

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‘‘Ye te bhattu garuno honti – mātāti vā pitāti vā samaṇabrāhmaṇāti vā – te sakkaroti garuṃ karoti māneti pūjeti, abbhāgate ca āsanodakena paṭipūjeti.

“Those who are revered by her husband—whether his mother, father, ascetics, or brahmins—she respects, reveres, esteems, and honors them. And when they arrive as guests, she honors them with a seat and water.”

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‘‘Ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.

“Whatever domestic duties of her husband there are—whether with wool or with cotton—in that, she is skillful and not lazy, endowed with the wisdom to investigate the means for that work; she is capable of doing it herself and of directing others.”

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‘‘Yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.

Whatever domestic folk her husband has—whether slaves, messengers, or workers—she knows of their work what is done as done and what is undone as undone. She knows the strength and weakness of the sick among them, and she distributes hard and soft food to them according to each one's portion.

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‘‘Yaṃ [Pg.96] bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.

Whatever wealth her husband brings—whether riches, grain, silver, or gold—she secures and protects it. And in that regard, she is not a profligate, not a thief, not a drunkard, and not wasteful.

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‘‘Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā.

Moreover, she is a female lay disciple who has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha.

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‘‘Sīlavatī kho pana hoti – pāṇātipātā paṭiviratā…pe… surāmerayamajjapamādaṭṭhānā paṭiviratā…pe….

Moreover, she is virtuous: she abstains from the destruction of life... and so on... she abstains from spirits, liquor, and intoxicants, which are a basis for heedlessness.

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‘‘Cāgavatī kho pana hoti vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.

Moreover, she is generous. She dwells at home with a mind devoid of the stain of stinginess, freely generous, with open hands, delighting in relinquishment, approachable for requests, delighting in giving and sharing.

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‘‘Imehi kho, nakulamāte, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

Nakula’s mother, a woman endowed with these eight qualities, with the breakup of the body, after death, is reborn in the company of the devas with delightful bodies.

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‘‘Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

She does not despise her husband who always supports her, ever ardent and zealous, that man who provides all she desires.

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‘‘Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

A good woman should not provoke her husband with jealous words; the wise woman honors all those respected by her husband.

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‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

Diligent, not lazy, with a well-cared-for retinue, she acts in ways pleasing to her husband and guards the wealth he has acquired.

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‘‘Yā evaṃ vattati nārī, bhattu chandavasānugā;

Manāpā nāma te devā, yattha sā upapajjatī’’ti. aṭṭhamaṃ;

The woman who conducts herself thus, compliant with her husband's will, is reborn in that realm where there are the devas called 'the Delightful.' Eighth.

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9. Paṭhamaidhalokikasuttaṃ

9. The First Sutta on This World

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49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami…pe…. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

49. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra’s Mother. Then Visākhā, Migāra’s mother, approached the Blessed One… Having sat down to one side, the Blessed One said this to Visākhā, Migāra’s mother:

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‘‘Catūhi [Pg.97] kho, visākhe, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. Katamehi catūhi? Idha, visākhe, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.

Visākhā, a woman endowed with four qualities is practicing for victory in this world; this world is successfully undertaken by her. With which four? Here, Visākhā, a woman is one who manages her work well, has well-cared-for attendants, acts in a way that is pleasing to her husband, and protects the wealth he has acquired.

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‘‘Kathañca, visākhe, mātugāmo susaṃvihitakammanto hoti? Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. Evaṃ kho, visākhe, mātugāmo susaṃvihitakammanto hoti.

And how, Visākhā, is a woman one who manages her work well? Here, Visākhā, in whatever internal work of her husband there is—such as with wool or cotton—she is skilled and not lazy, endowed with the investigative wisdom suitable for it, able to do it and able to manage it. In this way, Visākhā, a woman is one who manages her work well.

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‘‘Kathañca, visākhe, mātugāmo saṅgahitaparijano hoti? Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. Evaṃ kho, visākhe, mātugāmo saṅgahitaparijano hoti.

And how, Visākhā, is a woman one who has well-cared-for attendants? Here, Visākhā, regarding the household folk of her husband—be they slaves, messengers, or workers—she knows what they have done as done and what they have not done as not done. She knows the strength and weakness of the sick. She distributes hard and soft food to them, each according to their share. In this way, Visākhā, a woman is one who has well-cared-for attendants.

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‘‘Kathañca, visākhe, mātugāmo bhattu manāpaṃ carati? Idha, visākhe, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati. Evaṃ kho, visākhe, mātugāmo bhattu manāpaṃ carati.

And how, Visākhā, does a woman act in a way that is pleasing to her husband? Here, Visākhā, a woman does not transgress in any way that is considered displeasing by her husband, even for the sake of her own life. In this way, Visākhā, a woman acts in a way that is pleasing to her husband.

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‘‘Kathañca, visākhe, mātugāmo sambhataṃ anurakkhati? Idha, visākhe, mātugāmo yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. Evaṃ kho, visākhe, mātugāmo sambhataṃ anurakkhati. Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.

And how, Visākhā, does a woman protect the wealth he has acquired? Here, Visākhā, whatever wealth her husband brings—be it wealth, grain, silver, or gold—she secures it with protection and guardianship. And in this, she is not a profligate, not a thief, not a drunkard, and not one who destroys it. In this way, Visākhā, a woman protects the wealth he has acquired. Visākhā, a woman endowed with these four qualities is practicing for victory in this world; this world is successfully undertaken by her.

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‘‘Catūhi kho, visākhe, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. Katamehi catūhi? Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.

Visākhā, a woman endowed with four qualities is practicing for victory in the next world; the next world is successfully undertaken by her. With which four? Here, Visākhā, a woman is endowed with faith, endowed with virtue, endowed with generosity, and endowed with wisdom.

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‘‘Kathañca[Pg.98], visākhe, mātugāmo saddhāsampanno hoti? Idha, visākhe, mātugāmo saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Evaṃ kho, visākhe, mātugāmo saddhāsampanno hoti.

And how, Visākhā, is a woman endowed with faith? Here, Visākhā, a woman has faith; she has faith in the enlightenment of the Tathāgata: ‘For this reason, the Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Sublime One, a Knower of the World, an Unsurpassed Trainer of persons to be tamed, a Teacher of gods and humans, the Buddha, the Blessed One.’ In this way, Visākhā, a woman is endowed with faith.

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‘‘Kathañca, visākhe, mātugāmo sīlasampanno hoti? Idha, visākhe, mātugāmo pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Evaṃ kho, visākhe, mātugāmo sīlasampanno hoti.

And how, Visākhā, is a woman endowed with virtue? Here, Visākhā, a woman abstains from the destruction of life... and so on... abstains from distilled and fermented intoxicants which are the basis for heedlessness. In this way, Visākhā, a woman is endowed with virtue.

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‘‘Kathañca, visākhe, mātugāmo cāgasampanno hoti? Idha, visākhe, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. Evaṃ kho, visākhe, mātugāmo cāgasampanno hoti.

And how, Visākhā, is a woman endowed with generosity? Here, Visākhā, a woman dwells at home with a mind free from the stain of stinginess, is freely generous, open-handed, delights in relinquishment, is amenable to being asked, and delights in giving and sharing. In this way, Visākhā, a woman is endowed with generosity.

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‘‘Kathañca, visākhe, mātugāmo paññāsampanno hoti? Idha, visākhe, mātugāmo paññavā hoti…pe… evaṃ kho, visākhe, mātugāmo paññāsampanno hoti. Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotī’’ti.

“And how, Visākhā, is a woman endowed with wisdom? Here, Visākhā, a woman is wise… and so on… In this way, Visākhā, a woman is endowed with wisdom. Visākhā, a woman endowed with these four qualities is practicing for victory in the next world; the next world is successfully undertaken by her.”

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‘‘Susaṃvihitakammantā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“She manages her work well and has well-cared-for attendants; she acts in a way that is pleasing to her husband and protects the wealth he has acquired.

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‘‘Saddhā sīlena sampannā, vadaññū vītamaccharā;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Endowed with faith and virtue, generous and free from stinginess, she constantly purifies the path that leads to well-being in the future.

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‘‘Iccete aṭṭha dhammā ca, yassā vijjanti nāriyā;

Tampi sīlavatiṃ āhu, dhammaṭṭhaṃ saccavādiniṃ.

“The woman in whom these eight qualities are found, her they call virtuous, established in Dhamma, and a speaker of truth.

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‘‘Soḷasākārasampannā, aṭṭhaṅgasusamāgatā;

Tādisī sīlavatī upāsikā;

Upapajjati devalokaṃ manāpa’’nti. navamaṃ;

“Endowed with sixteen aspects and possessed of the eight factors, such a virtuous lay female disciple is reborn in a pleasing heavenly world.” Ninth.

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10. Dutiyaidhalokikasuttaṃ

10. The Second Discourse on This World

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50. ‘‘Catūhi[Pg.99], bhikkhave, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. Katamehi catūhi? Idha, bhikkhave, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.

50. “Monks, a woman endowed with four qualities is practicing for the conquest of this world, and she has this world successfully undertaken. What are the four? Here, monks, a woman is well-organized in her work, has a well-cared-for retinue, acts in a way that is pleasing to her husband, and guards the wealth he has acquired.”

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‘‘Kathañca, bhikkhave, mātugāmo susaṃvihitakammanto hoti? Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā…pe… evaṃ kho, bhikkhave, mātugāmo susaṃvihitakammanto hoti.

“And how, monks, is a woman well-organized in her work? Here, monks, a woman is skilled and diligent in whatever are her husband’s internal duties... and so on... Thus, monks, a woman is well-organized in her work.”

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‘‘Kathañca, bhikkhave, mātugāmo saṅgahitaparijano hoti? Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano…pe… evaṃ kho, bhikkhave, mātugāmo saṅgahitaparijano hoti.

“And how, monks, does a woman have a well-cared-for retinue? Here, monks, a woman knows how to treat the people within her husband's household... and so on... Thus, monks, a woman has a well-cared-for retinue.”

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‘‘Kathañca, bhikkhave, mātugāmo bhattu manāpaṃ carati? Idha, bhikkhave, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati. Evaṃ kho, bhikkhave, mātugāmo bhattu manāpaṃ carati.

“And how, monks, does a woman act in a way that is pleasing to her husband? Here, monks, a woman does not transgress in what is considered displeasing to her husband, even for the sake of her life. Thus, monks, a woman acts in a way that is pleasing to her husband.”

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‘‘Kathañca, bhikkhave, mātugāmo sambhataṃ anurakkhati? Idha, bhikkhave, mātugāmo yaṃ bhattā āharati…pe… evaṃ kho, bhikkhave, mātugāmo sambhataṃ anurakkhati. Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.

“And how, monks, does a woman guard the wealth he has acquired? Here, monks, whatever wealth her husband brings... and so on... she protects and guards it. Thus, monks, a woman guards the wealth he has acquired. Endowed with these four qualities, monks, a woman is practicing for the conquest of this world, and she has this world successfully undertaken.”

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‘‘Catūhi, bhikkhave, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. Katamehi catūhi? Idha, bhikkhave, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.

“Monks, a woman endowed with four qualities is practicing for the conquest of the next world, and she has the next world successfully undertaken. What are the four? Here, monks, a woman is endowed with faith, endowed with virtue, endowed with generosity, and endowed with wisdom.”

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‘‘Kathañca, bhikkhave, mātugāmo saddhāsampanno hoti? Idha, bhikkhave, mātugāmo saddho hoti…pe… evaṃ kho, bhikkhave, mātugāmo saddhāsampanno hoti.

“And how, monks, is a woman endowed with faith? Here, monks, a woman has faith... and so on… Thus, monks, a woman is endowed with faith.”

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‘‘Kathañca[Pg.100], bhikkhave, mātugāmo sīlasampanno hoti? Idha, bhikkhave, mātugāmo pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Evaṃ kho, bhikkhave, mātugāmo sīlasampanno hoti.

“And how, monks, is a woman endowed with virtue? Here, monks, a woman abstains from the destruction of life... and so on… she abstains from distilled and fermented intoxicants which are the basis for heedlessness. Thus, monks, a woman is endowed with virtue.”

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‘‘Kathañca, bhikkhave, mātugāmo cāgasampanno hoti? Idha, bhikkhave, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati…pe… evaṃ kho, bhikkhave, mātugāmo cāgasampanno hoti.

“And how, monks, is a woman endowed with generosity? Here, monks, a woman dwells at home with a mind free from the stain of stinginess... and so on… Thus, monks, a woman is endowed with generosity.”

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‘‘Kathañca, bhikkhave, mātugāmo paññāsampanno hoti? Idha, bhikkhave, mātugāmo paññavā hoti…pe… evaṃ kho, bhikkhave, mātugāmo paññāsampanno hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotī’’ti.

“And how, monks, is a woman endowed with wisdom? Here, monks, a woman is wise... and so on… Thus, monks, a woman is endowed with wisdom. Endowed with these four qualities, monks, a woman is practicing for the conquest of the next world, and she has the next world successfully undertaken.”

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‘‘Susaṃvihitakammantā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Well-organized in her work and with a well-cared-for retinue, she acts in a way that is pleasing to her husband and guards the wealth he has acquired.

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‘‘Saddhā sīlena sampannā, vadaññū vītamaccharā;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

Endowed with faith and virtue, generous, and free from stinginess, she always purifies the path that leads to well-being in the future.

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‘‘Iccete aṭṭha dhammā ca, yassā vijjanti nāriyā;

Tampi sīlavatiṃ āhu, dhammaṭṭhaṃ saccavādiniṃ.

The woman in whom these eight qualities are found, her they call virtuous, established in Dhamma, and a speaker of truth.

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‘‘Soḷasākārasampannā, aṭṭhaṅgasusamāgatā;

Tādisī sīlavatī upāsikā, upapajjati devalokaṃ manāpa’’nti. dasamaṃ;

Endowed with sixteen aspects and perfectly possessed of the eight factors, such a virtuous female lay follower is reborn in a delightful heavenly world.” Tenth.

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Uposathavaggo pañcamo.

The Uposatha Chapter, the Fifth.

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Tassuddānaṃ –

The summary verse for this:

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Saṃkhitte vitthate visākhe, vāseṭṭho bojjhāya pañcamaṃ;

Anuruddhaṃ puna visākhe, nakulā idhalokikā dveti.

In Brief, In Detail, and Visākhā; Vāseṭṭha, and to Bojjhā as the fifth; Anuruddha, again Visākhā; Nakula's Mother, and the two on This World.

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Paṭhamapaṇṇāsakaṃ samattaṃ.

The First Fifty is concluded.

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2. Dutiyapaṇṇāsakaṃ

2. The Second Fifty

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(6) 1. Gotamīvaggo

(6) 1. The Gotamī Chapter

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1. Gotamīsuttaṃ

The Discourse concerning Gotamī

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51. Ekaṃ [Pg.101] samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – ‘‘sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

1. At one time, the Blessed One was dwelling among the Sakyans in Kapilavatthu at the Nigrodha monastery. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said this to the Blessed One: 'Venerable Sir, it would be good if a woman might obtain the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' 'Let it not be so, Gotamī! Do not approve of the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.'

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Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – ‘‘sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti. ‘‘Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – ‘‘sādhu bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

For a second time, Mahāpajāpatī Gotamī said this to the Blessed One: 'Venerable Sir, it would be good if a woman might obtain the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' 'Enough, Gotamī! Do not approve of the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' For a third time, Mahāpajāpatī Gotamī said this to the Blessed One: 'Venerable Sir, it would be good if a woman might obtain the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' 'Enough, Gotamī! Do not approve of the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.'

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Atha kho mahāpajāpatī gotamī ‘‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Then Mahāpajāpatī Gotamī, understanding, 'The Blessed One does not permit the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata,' being sorrowful, dejected, with a tearful face, and weeping, paid homage to the Blessed One, circumambulated him keeping him to her right, and departed.

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Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ[Pg.102]. Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.

Then the Blessed One, having dwelt in Kapilavatthu for as long as he wished, set out on a journey towards Vesālī. Wandering on tour by stages, he arrived at Vesālī. There, in Vesālī, the Blessed One dwelt in the Great Wood, in the hall with the gabled roof. Then Mahāpajāpatī Gotamī, having had her hair cut off and having put on saffron-colored robes, set out for Vesālī together with many Sakyan ladies. By stages, she approached the hall with the gabled roof in the Great Wood at Vesālī. Then Mahāpajāpatī Gotamī, with swollen feet and a dust-covered body, being sorrowful, dejected, with a tearful face, and weeping, stood outside the gate-chamber.

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Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ. Disvāna mahāpajāpatiṃ gotamiṃ etadavoca – ‘‘kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā’’ti? ‘‘Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti.

The Venerable Ānanda saw Mahāpajāpatī Gotamī standing outside the gate-chamber with swollen feet and a dust-covered body, being sorrowful, dejected, with a tearful face, and weeping. Having seen her, he said this to Mahāpajāpatī Gotamī: 'For what reason, Gotamī, are you standing outside the gate-chamber with swollen feet and a dust-covered body, being sorrowful, dejected, with a tearful face, and weeping?' 'It is because, Venerable Ānanda, the Blessed One does not permit the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' 'In that case, Gotamī, please wait right here for a moment, while I ask the Blessed One for the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.'

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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā – ‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’nti. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, ānanda! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

Then the Venerable Ānanda 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: 'Venerable Sir, here is Mahāpajāpatī Gotamī standing outside the gate-chamber with swollen feet and a dust-covered body, being sorrowful, dejected, with a tearful face, and weeping, because 'the Blessed One does not permit the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' Venerable Sir, it would be good if a woman might obtain the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' 'Enough, Ānanda! Do not approve of the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.'

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Dutiyampi kho…pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, ānanda! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

For a second time… and for a third time, the Venerable Ānanda said this to the Blessed One: 'Venerable Sir, it would be good if a woman might obtain the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.' 'Enough, Ānanda! Do not approve of the going forth of a woman from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata.'

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Atha [Pg.103] kho āyasmato ānandassa etadahosi – ‘‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ. Yaṃnūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātu’’nti? ‘‘Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātu’’nti. ‘‘Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi…pe… arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti.

Then this thought occurred to the Venerable Ānanda: "The Blessed One does not permit a woman's going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata. What if I were to ask the Blessed One by another means for a woman's going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata?" Then the Venerable Ānanda said this to the Blessed One: "Venerable Sir, is a woman, having gone forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, able to realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or the fruit of arahantship?" "She is able, Ānanda. A woman, having gone forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, is able to realize the fruit of stream-entry, and the fruit of once-returning, and the fruit of non-returning, and the fruit of arahantship." "If, Venerable Sir, a woman is able, having gone forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, to realize the fruit of stream-entry... and the fruit of arahantship, then, Venerable Sir, Mahāpajāpatī Gotamī has been of great service to the Blessed One. She was his maternal aunt, his foster-mother, his nurse; when the Blessed One's mother passed away, she gave him her milk to drink. It would be good, Venerable Sir, if a woman might obtain the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata."

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‘‘Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā –

“Ānanda, if Mahāpajāpatī Gotamī accepts the eight weighty rules, let that itself be her higher ordination.”

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‘‘Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

A bhikkhunī who has been ordained for one hundred years is to pay homage, rise up, perform the añjali gesture, and show proper respect to a bhikkhu ordained that very day. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

A bhikkhunī is not to enter upon the rains-residence in a dwelling where there is no bhikkhu. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā – uposathapucchakañca, ovādūpasaṅkamanañca. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

Every half-month, a bhikkhunī is to expect two things from the Bhikkhu Saṅgha: the asking of the Uposatha day, and the approaching for an exhortation. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ – diṭṭhena vā sutena vā parisaṅkāya vā. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

After completing the rains-residence, a bhikkhunī is to invite criticism before both Saṅghas on three grounds: regarding what has been seen, what has been heard, or what is suspected. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Garudhammaṃ [Pg.104] ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

A bhikkhunī who has transgressed a grave rule must undergo mānatta probation for half a month before both Saṅghas. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

A probationer who has trained for two years in the six rules is to seek higher ordination from both Saṅghas. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

In no way is a bhikkhu to be reviled or disparaged by a bhikkhunī. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

From today onwards, the path of speech of bhikkhunīs towards bhikkhus is closed; the path of speech of bhikkhus towards bhikkhunīs is not closed. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives.

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‘‘Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā’’ti.

Ānanda, if Mahāpajāpatī Gotamī accepts these eight weighty principles, let that itself be her higher ordination.

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Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca –

Then the Venerable Ānanda, having learned these eight weighty principles in the presence of the Blessed One, approached Mahāpajāpatī Gotamī. Having approached, he said this to Mahāpajāpatī Gotamī:

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‘‘Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā –

Gotamī, if you accept these eight weighty principles, that itself will be your higher ordination:

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‘‘Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo…pe….

A bhikkhunī who has been ordained for one hundred years is to pay homage, rise up, perform the añjali gesture, and show proper respect to a bhikkhu ordained that very day. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives… and so on…

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‘‘Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā’’ti.

From today onwards, the path of speech of bhikkhunīs towards bhikkhus is closed; the path of speech of bhikkhus towards bhikkhunīs is not closed. This principle, too, is to be respected, revered, cherished, and honored, and is not to be transgressed for as long as one lives. Gotamī, if you accept these eight weighty principles, that itself will be your higher ordination.

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‘‘Seyyathāpi[Pg.105], bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye’’ti.

Venerable Ānanda, just as a woman or a man—young, youthful, and fond of adornment—having bathed their head, would receive a garland of lotuses, or jasmine, or atimuttaka flowers with both hands and place it on their head; even so, Venerable Ānanda, I accept these eight weighty principles, not to be transgressed for as long as I live.

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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā’’ti.

Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One: “Venerable sir, the eight weighty principles, not to be transgressed for as long as she lives, have been accepted by Mahāpajāpatī Gotamī.”

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‘‘Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya. Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.

Ānanda, if women had not obtained the going forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, the holy life would have been long-lasting, Ānanda; the true Dhamma would have endured for a thousand years. But since, Ānanda, women have gone forth from the household life into homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, the holy life will not now be long-lasting. Now, Ānanda, the true Dhamma will endure for only five hundred years.

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‘‘Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

Ānanda, just as those families with many women and few men are easily plundered by thieves, by burglars; even so, Ānanda, in whatever Dhamma and Vinaya women obtain the going forth from the household life into homelessness, that holy life is not long-lasting.

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‘‘Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

Ānanda, just as when a type of blight called ‘white-bone’ falls upon a thriving rice field, that rice field is not long-lasting; even so, Ānanda, in whatever Dhamma and Vinaya women obtain the going forth from the household life into homelessness, that holy life is not long-lasting.

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‘‘Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

Ānanda, just as when a type of blight called ‘red-rust’ falls upon a thriving sugarcane field, that sugarcane field is not long-lasting; even so, Ānanda, in whatever Dhamma and Vinaya women obtain the going forth from the household life into homelessness, that holy life is not long-lasting.

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‘‘Seyyathāpi[Pg.106], ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya; evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā’’ti. Paṭhamaṃ.

“Ānanda, just as a man would build an embankment for a great reservoir beforehand, precisely to prevent the water from overflowing; even so, Ānanda, I have laid down beforehand for the bhikkhunīs these eight weighty rules, not to be transgressed for as long as life lasts.” First.

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2. Ovādasuttaṃ

2. The Discourse on Exhortation

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52. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘katihi nu kho, bhante, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo’’ti?

52. On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, at the Hall with the Peaked Roof. Then the Venerable Ānanda 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: “Venerable Sir, endowed with how many qualities should a bhikkhu be designated as an instructor of bhikkhunīs?”

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‘‘Aṭṭhahi kho, ānanda, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo. Katamehi aṭṭhahi? Idhānanda, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; paṭibalo hoti bhikkhunisaṅghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; yebhuyyena bhikkhunīnaṃ piyo hoti manāpo; na kho panetaṃ bhagavantaṃ uddissa pabbajitāya kāsāyavatthanivasanāya garudhammaṃ ajjhāpannapubbo hoti; vīsativasso vā hoti atirekavīsativasso vā. Imehi kho, ānanda, aṭṭhahi dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo’’ti. Dutiyaṃ.

“Ānanda, a bhikkhu endowed with eight qualities should be designated as an instructor of bhikkhunīs. What eight? Here, Ānanda, a bhikkhu is virtuous… he trains himself, having undertaken the training rules; he is learned… his view is well-penetrated; both Pātimokkhas are well-mastered by him in detail, well-analyzed, well-established, and well-determined according to the rules and their details; he has a good voice and good delivery, possessing urbane speech that is clear, articulate, and makes the meaning known; he is capable of instructing, establishing, rousing, and gladdening the Saṅgha of bhikkhunīs with a talk on the Dhamma; he is, for the most part, dear and agreeable to the bhikkhunīs; he has never before fallen into a grave offense with regard to a bhikkhunī who has gone forth in dedication to the Blessed One and wears the ochre-dyed robe; he is of twenty years' standing, or more than twenty years' standing. Ānanda, a bhikkhu endowed with these eight qualities should be designated as an instructor of bhikkhunīs.” Second.

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3. Saṃkhittasuttaṃ

3. The Concise Discourse

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53. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā mahāpajāpatī gotamī bhagavantaṃ etadavoca –

53. On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, at the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. Standing to one side, Mahāpajāpatī Gotamī said this to the Blessed One:

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‘‘Sādhu [Pg.107] me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyya’’nti. ‘‘Ye kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā sarāgāya saṃvattanti, no virāgāya; saṃyogāya saṃvattanti, no visaṃyogāya; ācayāya saṃvattanti, no apacayāya; mahicchatāya saṃvattanti, no appicchatāya; asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā; saṅgaṇikāya saṃvattanti, no pavivekāya; kosajjāya saṃvattanti, no vīriyārambhāya; dubbharatāya saṃvattanti, no subharatāyā’ti, ekaṃsena, gotami, dhāreyyāsi – ‘neso dhammo, neso vinayo, netaṃ satthusāsana’’’nti.

“Venerable Sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that I, having heard the Dhamma from the Blessed One, might dwell alone, secluded, heedful, ardent, and with a mind resolved on Nibbāna.” “Gotamī, of those things you might know: ‘These things conduce to passion, not to dispassion; they conduce to being yoked, not to being unyoked; they conduce to accumulation, not to diminution; they conduce to great desire, not to fewness of desire; they conduce to discontent, not to contentment; they conduce to association, not to seclusion; they conduce to laziness, not to the arousal of energy; they conduce to being difficult to support, not to being easy to support’—you should hold it definitively, Gotamī: ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’”

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‘‘Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā virāgāya saṃvattanti, no sarāgāya; visaṃyogāya saṃvattanti, no saṃyogāya; apacayāya saṃvattanti, no ācayāya; appicchatāya saṃvattanti, no mahicchatāya; santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā; pavivekāya saṃvattanti, no saṅgaṇikāya; vīriyārambhāya saṃvattanti, no kosajjāya; subharatāya saṃvattanti, no dubbharatāyā’ti, ekaṃsena, gotami, dhāreyyāsi – ‘eso dhammo, eso vinayo, etaṃ satthusāsana’’’nti. Tatiyaṃ.

“And of those things you might know, Gotamī: ‘These things conduce to dispassion, not to passion; they conduce to being unyoked, not to being yoked; they conduce to diminution, not to accumulation; they conduce to fewness of desire, not to great desire; they conduce to contentment, not to discontent; they conduce to seclusion, not to association; they conduce to the arousal of energy, not to laziness; they conduce to being easy to support, not to being difficult to support’—you should hold it definitively, Gotamī: ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’” Third.

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4. Dīghajāṇusuttaṃ

4. The Dīghajāṇu Discourse

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54. Ekaṃ samayaṃ bhagavā koliyesu viharati kakkarapattaṃ nāma koliyānaṃ nigamo. Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca – ‘‘mayaṃ, bhante, gihī kāmabhogino puttasambādhasayanaṃ ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma. Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā’’ti.

54. On one occasion the Blessed One was dwelling among the Koliyans in a market town of the Koliyans named Kakkarapatta. Then the Koliyan son Dīghajāṇu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the Koliyan son Dīghajāṇu said this to the Blessed One: “Venerable Sir, we are laypeople, enjoyers of sensual pleasures; we dwell ruling over a home crowded with children; we use sandalwood from Kāsī; we wear garlands, perfumes, and ointments; we delight in gold and silver. For us such as these, Venerable Sir, may the Blessed One teach the Dhamma in such a way that it will be for our welfare and happiness in this present life, and for our welfare and happiness in the life to come.”

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‘‘Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. Katamā ca, byagghapajja, uṭṭhānasampadā? Idha, byagghapajja, kulaputto [Pg.108] yena kammaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, byagghapajja, uṭṭhānasampadā.

“Byagghapajja, these four things conduce to the welfare and happiness of a clansman in this present life. What four? Accomplishment in exertion, accomplishment in protection, good friendship, and balanced livelihood. And what, Byagghapajja, is accomplishment in exertion? Here, Byagghapajja, a clansman makes his living by whatever occupation—whether by farming, by trade, by cattle-herding, by archery, by service to the king, or by some other craft. In that he is skilled and not lazy, endowed with an investigative wisdom into the means thereto, capable of doing and arranging. This, Byagghapajja, is called accomplishment in exertion.”

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‘‘Katamā ca, byagghapajja, ārakkhasampadā? Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti – ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti! Ayaṃ vuccati, byagghapajja, ārakkhasampadā.

“And what, Byagghapajja, is accomplishment in protection? Here, Byagghapajja, a clansman has wealth acquired by initiative and energy, gathered by the strength of his arms, earned by the dripping of sweat, righteous, and righteously obtained. He furnishes it with protection and security, thinking: ‘How might it be that neither kings nor thieves might take this wealth of mine, nor fire burn it, nor water carry it away, nor unloved heirs take it?’ This, Byagghapajja, is called accomplishment in protection.”

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‘‘Katamā ca, byagghapajja, kalyāṇamittatā? Idha, byagghapajja, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti – gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā – tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, byagghapajja, kalyāṇamittatā.

“And what, Byagghapajja, is good friendship? Here, Byagghapajja, in whatever village or market town a clansman dwells, he associates with, converses with, and engages in discussion with those who are householders or sons of householders, whether young and mature in virtue, or old and mature in virtue, who are accomplished in faith, accomplished in virtue, accomplished in generosity, and accomplished in wisdom. He trains in emulation of the accomplishment in faith of those accomplished in faith; he trains in emulation of the accomplishment in virtue of those accomplished in virtue; he trains in emulation of the accomplishment in generosity of those accomplished in generosity; he trains in emulation of the accomplishment in wisdom of those accomplished in wisdom. This, Byagghapajja, is called good friendship.”

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‘‘Katamā ca, byagghapajja, samajīvitā? Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnata’nti ; evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, byagghapajja, kulaputto appāyo [Pg.109] samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, byagghapajja, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Ayaṃ vuccati, byagghapajja, samajīvitā.

“And what, Byagghapajja, is a balanced livelihood? Here, Byagghapajja, a clansman, knowing his income and expenditures, lives a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will exceed my expenditures, and my expenditures will not exceed my income.’ Just as, Byagghapajja, a scale-holder or his apprentice, holding up the scales, knows: ‘It has dipped down by so much, or it has lifted up by so much’; so too, Byagghapajja, a clansman, knowing his income and expenditures, lives a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will exceed my expenditures, and my expenditures will not exceed my income.’ If, Byagghapajja, a clansman with little income lives extravagantly, people will say of him: ‘This clansman consumes his wealth like one who eats udumbara fruit.’ But if, Byagghapajja, a clansman with great income lives a meager life, people will say of him: ‘This clansman will die a pauper's death.’ But when, Byagghapajja, a clansman, knowing his income and expenditures, lives a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will exceed my expenditures, and my expenditures will not exceed my income,’ this, Byagghapajja, is called a balanced livelihood.”

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‘‘Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; evamevaṃ, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“For wealth thus arisen, Byagghapajja, there are four avenues of dissipation: womanizing, drunkenness, gambling, and having bad friends, bad companions, and bad associates. Just as, Byagghapajja, for a great reservoir that has four inlets and four outlets, if a man were to close the inlets and open the outlets, and the sky were not to send down sufficient rain, then indeed, Byagghapajja, for that great reservoir only a decrease is to be expected, not an increase; just so, Byagghapajja, for wealth thus arisen, there are four avenues of dissipation: womanizing, drunkenness, gambling, and having bad friends, bad companions, and bad associates.”

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‘‘Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti – na itthidhutto[Pg.110], na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.

“For wealth thus arisen, Byagghapajja, there are four avenues of increase: not being a womanizer, not being a drunkard, not being a gambler, and having good friends, good companions, and good associates. Just as, Byagghapajja, for a great reservoir that has four inlets and four outlets, if a man were to open the inlets and close the outlets, and the sky were to send down sufficient rain, then indeed, Byagghapajja, for that great reservoir an increase is to be expected, not a decrease. Even so, Byagghapajja, for wealth that has thus arisen, there are four avenues of increase: not being a womanizer, not being a drunkard, not being a gambler, and having good friends, good companions, and good associates. These four qualities, Byagghapajja, conduce to a clansman’s welfare and happiness in this very life.”

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‘‘Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, byagghapajja, saddhāsampadā? Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, byagghapajja, saddhāsampadā.

“These four qualities, Byagghapajja, conduce to a clansman’s welfare and happiness in the life to come. What four? Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, and accomplishment in wisdom. And what, Byagghapajja, is accomplishment in faith? Here, Byagghapajja, a clansman is endowed with faith; he places faith in the Tathāgata’s enlightenment, thus: ‘Indeed, the Blessed One is… the Teacher of gods and humans, the Buddha, the Blessed One.’ This, Byagghapajja, is called accomplishment in faith.”

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

“And what, Byagghapajja, is accomplishment in virtue? Here, Byagghapajja, a clansman abstains from the destruction of life… he abstains from fermented and distilled liquors, which are the basis for heedlessness. This, Byagghapajja, is called accomplishment in virtue.”

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‘‘Katamā ca, byagghapajja, cāgasampadā? Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, byagghapajja, cāgasampadā.

“And what, Byagghapajja, is accomplishment in generosity? Here, Byagghapajja, a clansman dwells at home with a mind rid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, responsive to requests, delighting in giving and sharing. This, Byagghapajja, is called accomplishment in generosity.”

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‘‘Katamā ca, byagghapajja, paññāsampadā? Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, byagghapajja, paññāsampadā. Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā’’ti.

“And what, Byagghapajja, is accomplishment in wisdom? Here, Byagghapajja, a clansman is wise, endowed with wisdom that discerns arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This, Byagghapajja, is called accomplishment in wisdom. These four qualities, Byagghapajja, conduce to a clansman’s welfare and happiness in the life to come.”

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‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“Energetic in his undertakings, heedful and methodical, he maintains a balanced livelihood and guards what he has acquired.

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‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Endowed with faith and virtue, generous, free from stinginess, he constantly purifies the path to well-being in the life to come.

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‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“These eight qualities, indeed, for a faithful householder, declared by the one truly named, bring happiness in both respects.

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‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. catutthaṃ;

“For welfare in this very life, and for happiness in the life to come, thus for householders, generosity and merit increase.”

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5. Ujjayasuttaṃ

5. The Ujjaya Sutta

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55. Atha [Pg.111] kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – ‘‘mayaṃ, bho gotama, pavāsaṃ gantukāmā. Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu – ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā’’ti.

55. Then the brahmin Ujjaya approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. When they had concluded their courteous and memorable talk, he sat down to one side. Sitting to one side, the brahmin Ujjaya said to the Blessed One: “We, Master Gotama, desire to go abroad. May Master Gotama teach us the Dhamma in such a way that those qualities will be for our welfare and happiness in this very life, and for our welfare and happiness in the life to come.”

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‘‘Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. Katamā ca, brāhmaṇa, uṭṭhānasampadā? Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā.

“These four qualities, brahmin, conduce to a clansman’s welfare and happiness in this very life. What four? Accomplishment in diligence, accomplishment in protection, good friendship, and balanced living. And what, brahmin, is accomplishment in diligence? Here, brahmin, a clansman earns his living by whatever occupation—whether by farming, by trade, by cattle-rearing, by archery, by royal service, or by some other craft. In that, he is skilled and not lazy, endowed with investigative wisdom into the means for it, able to do it and able to get it done. This, brahmin, is called accomplishment in diligence.”

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‘‘Katamā ca, brāhmaṇa, ārakkhasampadā? Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti – ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā.

“And what, brahmin, is accomplishment in protection? Here, brahmin, a clansman has wealth acquired by diligence and effort, amassed by the strength of his arms, earned by the sweat of his brow, which is righteous and righteously obtained. He furnishes it with protection and security, thinking: ‘How might it be that kings would not take away this wealth of mine, nor thieves take it away, nor fire burn it, nor water sweep it away, nor unloved heirs take it away?’ This, brahmin, is called accomplishment in protection.”

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‘‘Katamā ca, brāhmaṇa, kalyāṇamittatā? Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti – gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā – tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā.

“And what, brahmin, is good friendship? Here, brahmin, a clansman dwells in whatever village or town. There, those householders or householders’ sons, whether young but mature in virtue or old and mature in virtue, who are accomplished in faith, accomplished in virtue, accomplished in generosity, and accomplished in wisdom—with them he associates, converses, and engages in discussion. He trains in emulation of the accomplishment in faith of those accomplished in faith; he trains in emulation of the accomplishment in virtue of those accomplished in virtue; he trains in emulation of the accomplishment in generosity of those accomplished in generosity; he trains in emulation of the accomplishment in wisdom of those accomplished in wisdom. This, brahmin, is called good friendship.”

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‘‘Katamā [Pg.112] ca, brāhmaṇa, samajīvitā? Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnata’nti; evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti, ayaṃ vuccati, brāhmaṇa, samajīvitā.

“And what, brahmin, is balanced living? Here, brahmin, a clansman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too meager, thinking: ‘In this way, my income will exceed my expenditure, and my expenditure will not exceed my income.’ Just as, brahmin, a weigher or his apprentice, holding up the scales, knows: ‘By this much it is lowered, by this much it is raised’; even so, brahmin, a clansman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too meager, thinking: ‘In this way, my income will exceed my expenditure, and my expenditure will not exceed my income.’ If, brahmin, this clansman, having a small income, leads an extravagant life, people will say of him: ‘This clansman consumes his wealth like a fig-eater.’ If, however, this clansman, having a large income, leads a wretched life, people will say of him: ‘This clansman will die a wretched death.’ But when, brahmin, a clansman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too meager, thinking: ‘In this way, my income will exceed my expenditure, and my expenditure will not exceed my income,’ this, brahmin, is called balanced living.”

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‘‘Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“For wealth that has thus arisen, brahmin, there are four avenues of ruin: womanizing, drunkenness, gambling, and having evil friends, evil companions, and evil associates. Just as, brahmin, for a great reservoir there might be four inlets and four outlets, and a person were to close the inlets and open the outlets, and the heavens were not to send down sufficient rain; for that great reservoir, brahmin, only a decline is to be expected, not an increase. In the same way, brahmin, for wealth that has thus arisen, there are four avenues of ruin: womanizing, drunkenness, gambling, and having evil friends, evil companions, and evil associates.”

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‘‘Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni [Pg.113] tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti – na itthidhutto…pe… kalyāṇasampavaṅko. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.

“For wealth that has arisen in this way, brahmin, there are four avenues of increase: not being a womanizer, not being a drunkard, not being a gambler, and having good friends, good companions, and good associates. Just as, brahmin, for a great reservoir there might be four inlets and four outlets, and a person were to open the inlets and close the outlets, and the heavens were to send down rain properly; for that great reservoir, brahmin, only growth is to be expected, not decline. In the same way, brahmin, for wealth that has arisen in this way, there are four avenues of increase: not being a womanizer… and so on… having good associates. These four qualities, brahmin, conduce to a clansman’s welfare and happiness in this present life.”

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‘‘Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, brāhmaṇa, saddhāsampadā? Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, brāhmaṇa, saddhāsampadā.

“These four qualities, brahmin, conduce to a clansman’s welfare and happiness in the life to come. What four? Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, and accomplishment in wisdom. And what, brahmin, is accomplishment in faith? Here, brahmin, a clansman is faithful; he places faith in the Tathāgata’s enlightenment: ‘Thus indeed is the Blessed One… teacher of gods and humans, the Buddha, the Blessed One.’ This, brahmin, is called accomplishment in faith.”

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

“And what, brahmin, is accomplishment in virtue? Here, brahmin, a clansman abstains from the destruction of life… and so on… he abstains from liquor, wine, and intoxicants, which are a cause for heedlessness. This, brahmin, is called accomplishment in virtue.”

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‘‘Katamā ca, brāhmaṇa, cāgasampadā? Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, brāhmaṇa, cāgasampadā.

“And what, brahmin, is accomplishment in generosity? Here, brahmin, a clansman dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishing, one who can be asked, delighting in giving and sharing. This, brahmin, is called accomplishment in generosity.”

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‘‘Katamā ca, brāhmaṇa, paññāsampadā? Idha, brāhmaṇa, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, brāhmaṇa, paññāsampadā. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā’’ti.

“And what, brahmin, is accomplishment in wisdom? Here, brahmin, a clansman is wise… and so on… endowed with wisdom that leads rightly to the complete destruction of suffering. This, brahmin, is called accomplishment in wisdom. These four qualities, brahmin, conduce to a clansman’s welfare and happiness in the life to come.”

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‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“Energetic in his undertakings, heedful and well-organized, he maintains a balanced livelihood and guards his accumulated wealth.

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‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Faithful and accomplished in virtue, generous and free from stinginess, he ever purifies the path to welfare in the life to come.

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‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Thus these eight qualities of a faithful householder have been declared by the one whose name is Truth; they bring happiness in both worlds.

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‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. pañcamaṃ;

“For welfare in this present life and for happiness in the life to come—thus for householders, generosity and merit increase.” The fifth sutta.

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6. Bhayasuttaṃ

6. The Discourse on Fear

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56. ‘‘‘Bhaya’nti [Pg.114], bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Dukkha’nti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Salla’nti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, ‘bhaya’nti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhaya’nti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, ‘dukkha’nti…pe… ‘rogo’ti… ‘gaṇḍo’ti… ‘salla’nti… ‘saṅgo’ti… ‘paṅko’ti… ‘gabbho’ti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ’’.

56. “‘Fear,’ Bhikkhus, is a designation for sensual pleasures. ‘Suffering,’ Bhikkhus, is a designation for sensual pleasures. ‘Disease,’ Bhikkhus, is a designation for sensual pleasures. ‘Tumor,’ Bhikkhus, is a designation for sensual pleasures. ‘Dart,’ Bhikkhus, is a designation for sensual pleasures. ‘Attachment,’ Bhikkhus, is a designation for sensual pleasures. ‘Mire,’ Bhikkhus, is a designation for sensual pleasures. ‘Womb,’ Bhikkhus, is a designation for sensual pleasures. And why, Bhikkhus, is ‘fear’ a designation for sensual pleasures? Because, Bhikkhus, this being, who is impassioned with sensual lust, bound by desire and lust, is not freed from fear in the present life, nor is he freed from fear in the future life; therefore, ‘fear’ is a designation for sensual pleasures. And why, Bhikkhus, is ‘suffering’…pe… ‘disease’… ‘tumor’… ‘dart’… ‘attachment’… ‘mire’… ‘womb’ a designation for sensual pleasures? Because, Bhikkhus, this being, who is impassioned with sensual lust, bound by desire and lust, is not freed from the womb in the present life, nor is he freed from the womb in the future life; therefore, ‘womb’ is a designation for sensual pleasures.”

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‘‘Bhayaṃ dukkhañca rogo ca, gaṇḍo sallañca saṅgo ca;

Paṅko gabbho ca ubhayaṃ, ete kāmā pavuccanti;

Yattha satto puthujjano.

“Fear, suffering, and disease, a tumor, a dart, and attachment, mire and the womb—these are called sensual pleasures, wherein the ordinary person is attached.

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‘‘Otiṇṇo sātarūpena, puna gabbhāya gacchati;

Yato ca bhikkhu ātāpī, sampajaññaṃ na riccati.

“Overwhelmed by its agreeable aspect, one goes again to the womb. But when a bhikkhu is ardent and does not abandon clear comprehension,

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‘‘So imaṃ palipathaṃ duggaṃ, atikkamma tathāvidho;

Pajaṃ jātijarūpetaṃ, phandamānaṃ avekkhatī’’ti. chaṭṭhaṃ;

“then such a one, having crossed over this mire, this difficult path, beholds this generation, endowed with birth and old age, trembling.” Sixth.

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7. Paṭhamaāhuneyyasuttaṃ

7. The First Discourse on Those Worthy of Offerings

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57. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko[Pg.115]; sammādiṭṭhiko hoti, sammādassanena samannāgato; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati; dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

57. “Bhikkhus, a bhikkhu endowed with eight qualities is worthy of offerings, worthy of hospitality, worthy of gifts, and worthy of reverential salutation—an unsurpassed field of merit for the world. What eight? Here, bhikkhus, a bhikkhu is virtuous…pe… he trains in the precepts, undertaking them; he is learned…pe… has penetrated well with wisdom; he has good friends, good companions, and is devoted to good friends; he possesses right view and is endowed with right vision; he attains at will, without difficulty, without hardship, the four jhānas that are of the higher mind, pleasant abidings here and now; he recollects his manifold past lives, that is—one birth, two births…pe… thus with their aspects and details he recollects his manifold past lives; with the divine eye, purified and surpassing the human…pe… he understands beings passing on according to their kamma; with the destruction of the taints…pe… he realizes it for himself with direct knowledge, and having entered upon it, he dwells in it. Bhikkhus, a bhikkhu endowed with these eight qualities is worthy of offerings…pe… an unsurpassed field of merit for the world.” Seventh.

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8. Dutiyaāhuneyyasuttaṃ

8. The Second Discourse on Those Worthy of Offerings

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58. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; āraññiko hoti pantasenāsano; aratiratisaho hoti, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati; bhayabheravasaho hoti, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Aṭṭhamaṃ.

58. “Bhikkhus, a bhikkhu endowed with eight qualities is worthy of offerings…pe… an unsurpassed field of merit for the world. With which eight? Here, bhikkhus, a bhikkhu is virtuous…pe… having undertaken them, he trains in the training rules; he is learned…pe… and has well-penetrated the truths with wisdom; he dwells with energy aroused, possessing strength, firm in exertion, not having laid down the burden regarding wholesome qualities; he is a forest-dweller, one who resorts to remote lodgings; he endures discontent and delight, and dwells having repeatedly overcome arisen discontent; he endures fear and dread, and dwells having repeatedly overcome arisen fear and dread; he is an obtainer at will, without difficulty, without trouble, of the four jhānas which pertain to the higher mind and are pleasant dwellings in this very life; through the destruction of the taints…pe… he realizes it for himself with direct knowledge, and having entered upon it, he dwells in it. Bhikkhus, a bhikkhu endowed with these eight qualities is worthy of offerings…pe… an unsurpassed field of merit for the world.” Eighth.

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9. Paṭhamapuggalasuttaṃ

9. The First Discourse on Individuals

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59. ‘‘Aṭṭhime bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa? Katame aṭṭha? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno. Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti.

59. “Bhikkhus, these eight individuals are worthy of offerings, worthy of hospitality, worthy of gifts, and worthy of reverential salutation—an unsurpassed field of merit for the world. Which eight? The stream-enterer, one practicing for the realization of the fruit of stream-entry; the once-returner, one practicing for the realization of the fruit of once-returning; the non-returner, one practicing for the realization of the fruit of non-returning; the Arahant, one practicing for Arahantship. These, bhikkhus, are the eight individuals who are worthy of offerings…pe… an unsurpassed field of merit for the world.”

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‘‘Cattāro [Pg.116] ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito.

“Four who are practicing, and four established in the fruit; this Saṅgha is upright, established in wisdom and virtue.

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‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphala’’nti. navamaṃ;

“For humans who make offerings, for beings who seek merit, performing merit connected with the substrata of existence, what is given to the Saṅgha is of great fruit.” Ninth.

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10. Dutiyapuggalasuttaṃ

10. The Second Discourse on Individuals

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60. ‘‘Aṭṭhime, bhikkhave, puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame aṭṭha? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā, arahattāya paṭipanno. Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti.

60. “Bhikkhus, these eight individuals are worthy of offerings…pe… an unsurpassed field of merit for the world. Which eight? The stream-enterer; one practicing for the realization of the fruit of stream-entry…pe… the Arahant; one practicing for Arahantship. These, bhikkhus, are the eight individuals worthy of offerings…pe… an unsurpassed field of merit for the world.”

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‘‘Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho samukkaṭṭho, sattānaṃ aṭṭha puggalā.

“Four who are practicing, and four established in the fruit; this Saṅgha is supreme—these eight persons among beings.

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‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, ettha dinnaṃ mahapphala’’nti. dasamaṃ;

“For humans who make offerings, for beings who seek merit, performing merit connected with the substrata of existence, what is given to these is of great fruit.” Tenth.

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Gotamīvaggo paṭhamo.

The First Chapter on Gotamī.

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Tassuddānaṃ –

The Summary Verse:

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Gotamī ovādaṃ saṃkhittaṃ, dīghajāṇu ca ujjayo;

Bhayā dve āhuneyyā ca, dve ca aṭṭha puggalāti.

Gotamī, Advice, Brief, Dīghajāṇu, and Ujjaya; Fear, two on the Worthy of Offerings, and two on the Eight Individuals.

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(7) 2. Bhūmicālavaggo

(7) 2. The Chapter on Earthquakes

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1. Icchāsuttaṃ

1. 1. The Discourse on Desire

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61. ‘‘Aṭṭhime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya[Pg.117], uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

61. “Bhikkhus, these eight individuals exist, are found in the world. Which eight? Here, bhikkhus, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He strives, endeavors, and exerts himself for gain. For him who strives, endeavors, and exerts himself for gain, gain does not arise. Due to that lack of gain, he sorrows, becomes weary, laments, beats his breast and cries out, and falls into confusion. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, strives, endeavors, and exerts himself for gain, but is not a recipient of gain; he is sorrowful and lamenting, and has fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’’’.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He strives, endeavors, and exerts himself for gain. For him who strives, endeavors, and exerts himself for gain, gain arises. Due to that gain, he becomes intoxicated, becomes negligent, and falls into heedlessness. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, strives, endeavors, and exerts himself for gain, is a recipient of gain, is intoxicated and negligent, and has fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati na ghaṭati na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He does not strive, does not endeavor, and does not exert himself for gain. For him who does not strive, does not endeavor, and does not exert himself for gain, gain does not arise. Due to that lack of gain, he sorrows, becomes weary, laments, beats his breast and cries out, and falls into confusion. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, does not strive, does not endeavor, does not exert himself for gain, and is not a recipient of gain; he is sorrowful and lamenting, and has fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati, pamajjati, pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’’’.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He does not strive, does not endeavor, and does not exert himself for gain. For him who does not strive, does not endeavor, and does not exert himself for gain, gain arises. Due to that gain, he becomes intoxicated, becomes negligent, and falls into heedlessness. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, does not strive, does not endeavor, does not exert himself for gain, is a recipient of gain, is intoxicated and negligent, and has fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He strives, endeavors, and exerts himself for gain. For him who strives, endeavors, and exerts himself for gain, gain does not arise. Due to that lack of gain, he does not sorrow, does not become weary, does not lament, does not beat his breast and cry out, and does not fall into confusion. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, strives, endeavors, and exerts himself for gain, but is not a recipient of gain; he is not sorrowful, not lamenting, and has not fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa [Pg.118] uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’’’.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He strives, endeavors, and exerts himself for gain. For him who strives, endeavors, and exerts himself for gain, gain arises. Due to that gain, he does not become intoxicated, does not become negligent, and does not fall into heedlessness. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, strives, endeavors, and exerts himself for gain, is a recipient of gain, is not intoxicated, not negligent, and has not fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He does not strive, does not endeavor, and does not exert himself for gain. For him who does not strive, does not endeavor, and does not exert himself for gain, gain does not arise. Due to that lack of gain, he does not sorrow, does not become weary, does not lament, does not beat his breast and cry out, and does not fall into confusion. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, does not strive, does not endeavor, does not exert himself for gain, is not a recipient of gain, is not sorrowful, not lamenting, and has not fallen away from the true Dhamma.’”

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‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā ’. Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

“Furthermore, bhikkhus, here, for a bhikkhu dwelling secluded, whose conduct is not dependent, a desire arises for gain. He does not strive, does not endeavor, and does not exert himself for gain. For him who does not strive, does not endeavor, and does not exert himself for gain, gain arises. Due to that gain, he does not become intoxicated, does not become negligent, and does not fall into heedlessness. This, bhikkhus, is called: ‘a bhikkhu who dwells desiring gain, does not strive, does not endeavor, does not exert himself for gain, is a recipient of gain, is not intoxicated, not negligent, and has not fallen away from the true Dhamma.’ Indeed, bhikkhus, these eight individuals exist, are found in the world.” First.

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2. Alaṃsuttaṃ

2. 2. The Discourse on Competence

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62. ‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako [Pg.119] sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

62. “Bhikkhus, a bhikkhu endowed with six qualities is competent for his own welfare and competent for the welfare of others. What six? Here, bhikkhus, a bhikkhu is quick in comprehension regarding wholesome qualities; he is of a nature to retain the teachings he has heard; he is one who examines the meaning of the teachings he has retained; understanding the meaning and the Dhamma, he practices in accordance with the Dhamma; he is of good speech and good utterance, endowed with a refined, clear, articulate voice that makes the meaning known; and he is one who instructs, encourages, arouses, and gladdens his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these six qualities is competent for his own welfare and competent for the welfare of others.”

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‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

“Bhikkhus, a bhikkhu endowed with five qualities is competent for his own welfare and competent for the welfare of others. What five? Here, bhikkhus, a bhikkhu is not quick in comprehension regarding wholesome qualities; yet he is of a nature to retain the teachings he has heard; he is one who examines the meaning of the teachings he has retained; understanding the meaning and the Dhamma, he practices in accordance with the Dhamma; he is of good speech... (etc.) ...that makes the meaning known; and he is one who instructs, encourages, arouses, and gladdens his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these five qualities is competent for his own welfare and competent for the welfare of others.”

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‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.

“Bhikkhus, a bhikkhu endowed with four qualities is competent for his own welfare, but not competent for the welfare of others. What four? Here, bhikkhus, a bhikkhu is quick in comprehension regarding wholesome qualities; he is of a nature to retain the teachings he has heard; he is one who examines the meaning of the teachings he has retained; understanding the meaning and the Dhamma, he practices in accordance with the Dhamma; but he is not of good speech and good utterance, endowed with a refined, clear, articulate voice that makes the meaning known; nor is he one who instructs, encourages, arouses, and gladdens his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these four qualities is competent for his own welfare, but not competent for the welfare of others.”

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‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo…pe… atthassa viññāpaniyā; sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“Bhikkhus, a bhikkhu endowed with four qualities is competent for the welfare of others, but not competent for his own welfare. What four? Here, bhikkhus, a bhikkhu is quick in comprehension regarding wholesome qualities; he is of a nature to retain the teachings he has heard; but he does not examine the meaning of the teachings he has retained; nor does he practice in accordance with the Dhamma after understanding the meaning and the Dhamma; yet he is of good speech and good utterance... (etc.) ...that makes the meaning known; and he is one who instructs... (etc.) ...his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these four qualities is competent for the welfare of others, but not competent for his own welfare.”

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‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca [Pg.120] dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Bhikkhus, a bhikkhu endowed with three qualities is competent for his own welfare, but not competent for the welfare of others. What three? Here, bhikkhus, a bhikkhu is not quick in comprehension regarding wholesome qualities; yet he is of a nature to retain the teachings he has heard; he is one who examines the meaning of the teachings he has retained; understanding the meaning and the Dhamma, he practices in accordance with the Dhamma; but he is not of good speech and good utterance, endowed with a refined, clear, articulate voice that makes the meaning known; nor is he one who instructs, encourages, arouses, and gladdens his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these three qualities is competent for his own welfare, but not competent for the welfare of others.”

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‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“Bhikkhus, a bhikkhu endowed with three qualities is competent for the welfare of others, but not competent for his own welfare. What three? Here, bhikkhus, a bhikkhu is not quick in comprehension regarding wholesome qualities; yet he is of a nature to retain the teachings he has heard; but he does not examine the meaning of the teachings he has retained; nor does he practice in accordance with the Dhamma after understanding the meaning and the Dhamma; yet he is of good speech... (etc.) ...that makes the meaning known; and he is one who instructs, encourages, arouses, and gladdens his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these three qualities is competent for the welfare of others, but not competent for his own welfare.”

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‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… atthassa viññāpaniyā; no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Bhikkhus, a bhikkhu endowed with two qualities is competent for his own welfare, but not competent for the welfare of others. What two? Here, bhikkhus, a bhikkhu is not quick in comprehension regarding wholesome qualities, nor is he of a nature to retain the teachings he has heard; yet he is one who examines the meaning of the teachings he has retained, and understanding the meaning and the Dhamma, he practices in accordance with the Dhamma; but he is not of good speech... (etc.) ...that makes the meaning known; nor is he one who instructs... (etc.) ...his fellow monks in the holy life. Bhikkhus, a bhikkhu endowed with these two qualities is competent for his own welfare, but not competent for the welfare of others.”

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‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave[Pg.121], dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano’’ti. Dutiyaṃ.

“Bhikkhus, a bhikkhu endowed with two qualities is capable for others, but not capable for himself. What two? Here, bhikkhus, a bhikkhu is not quick to investigate wholesome qualities; nor is he one who retains the teachings he has heard; nor does he investigate the meaning of the teachings he has retained; nor, having understood the meaning and the Dhamma, does he practice in accordance with the Dhamma. However, he has a pleasant voice and speaks well, being endowed with refined speech that is clear, articulate, and makes the meaning known; and he is one who instructs, encourages, rouses, and gladdens his fellow practitioners of the holy life. Bhikkhus, a bhikkhu endowed with these two qualities is capable for others, but not capable for himself.” Second.

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3. Saṃkhittasuttaṃ

3. The Brief Discourse

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63. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti. Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī’’ti. ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Tasmātiha te, bhikkhu evaṃ sikkhitabbaṃ – ‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti. Evañhi te, bhikkhu, sikkhitabbaṃ’’.

63. Then a certain bhikkhu approached the Blessed One… and sat down to one side. Seated there, that bhikkhu said to the Blessed One: “It would be good, venerable sir, 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, withdrawn, heedful, ardent, and resolute.” “Even so, some worthless men here only implore me. And when the Dhamma is spoken, they think they should just follow me.” “Let the Blessed One teach me the Dhamma in brief! Let the Sugata teach the Dhamma in brief! Perhaps I may understand the meaning of the Blessed One’s words; perhaps I may become an heir to the Blessed One’s teaching.” “Therefore, bhikkhu, you should train yourself thus: ‘My mind will be inwardly steady and well-established, and evil, unwholesome states that have arisen will not remain, having overcome my mind.’ That is how you should train yourself, bhikkhu.”

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‘‘Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“When, bhikkhu, your mind is inwardly steady and well-established, and evil, unwholesome states that have arisen do not remain, having overcome the mind, then you should train yourself thus: ‘My liberation of mind through loving-kindness will be developed, cultivated, made a vehicle, made a basis, established, familiarized, and well-undertaken.’ That is how you should train yourself, bhikkhu.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

“When, bhikkhu, this concentration of yours has been thus developed and cultivated, then you, bhikkhu, should develop this concentration with initial application and sustained application; you should develop it without initial application but with sustained application only; you should develop it without initial application and without sustained application; you should develop it with rapture; you should develop it without rapture; you should develop it accompanied by happiness; you should develop it accompanied by equanimity.

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‘‘Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘karuṇā me cetovimutti… muditā me cetovimutti… upekkhā me cetovimutti bhāvitā bhavissati [Pg.122] bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“When, bhikkhu, this concentration has been thus developed and well-developed, then you, bhikkhu, should train yourself thus: ‘My liberation of mind through compassion… my liberation of mind through sympathetic joy… my liberation of mind through equanimity will be developed, cultivated, made a vehicle, made a basis, established, familiarized, and well-undertaken.’ That is how you should train yourself, bhikkhu.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

“When, bhikkhu, this concentration of yours has been thus developed and well-developed, then you, bhikkhu, should develop this concentration with initial application and sustained application; you should develop it without initial application but with sustained application only; you should develop it without initial application and without sustained application; you should develop it with rapture; you should develop it without rapture; you should develop it accompanied by happiness; you should develop it accompanied by equanimity.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“When, bhikkhu, this concentration has been thus developed and well-developed, then you, bhikkhu, should train yourself thus: ‘I will dwell contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world.’ That is how you should train yourself, bhikkhu.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

“When, bhikkhu, this concentration of yours has been thus developed and cultivated, then you, bhikkhu, should develop this concentration with initial application and sustained application; you should develop it without initial application but with sustained application only; you should develop it without initial application and without sustained application; you should develop it with rapture; you should develop it without rapture; you should develop it accompanied by happiness; you should develop it accompanied by equanimity.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘vedanāsu vedanānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti; citte cittānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti; dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“When, bhikkhu, this concentration has been thus developed and well-developed, then you, bhikkhu, should train yourself thus: ‘I will dwell contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world’; ‘I will dwell contemplating mind in mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world’; ‘I will dwell contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world.’ That is how you should train yourself, bhikkhu.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

“When, bhikkhu, this concentration of yours has been thus developed and cultivated, then you, bhikkhu, should develop this concentration with initial application and sustained application; you should develop it without initial application but with sustained application only; you should develop it without initial application and without sustained application; you should develop it with rapture; you should develop it without rapture; you should develop it accompanied by happiness; you should develop it accompanied by equanimity.

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‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi, yattha yattha ṭhassasi phāsuṃyeva ṭhassasi, yattha yattha nisīdissasi phāsuṃyeva nisīdissasi, yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī’’ti.

“Bhikkhu, when this concentration has been thus developed and well-developed by you, then, bhikkhu, wherever you go, you will go at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you make your bed, you will make your bed at ease.”

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Atha [Pg.123] kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

Then that bhikkhu, having been exhorted by the Blessed One with this instruction, rose from his seat, paid homage to the Blessed One, circumambulated him respectfully, and departed. Then that bhikkhu, dwelling alone, secluded, heedful, ardent, and resolute, before long realized for himself with direct knowledge in this very life that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, he dwelled therein. He knew directly: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And that bhikkhu became one of the Arahants. The Third.

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4. Gayāsīsasuttaṃ

4. The Discourse at Gayāsīsa

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64. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse. Tatra kho bhagavā bhikkhū āmantesi…pe… ‘‘pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi’’.

64. On one occasion the Blessed One was dwelling at Gayā, at Gayāsīsa. There the Blessed One addressed the bhikkhus… “Bhikkhus, before my enlightenment, when I was an unenlightened Bodhisatta, I perceived only light, but I did not see forms.”

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‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“Then, bhikkhus, this thought occurred to me: ‘If I were to perceive light and also see forms, my knowledge and vision would thus become purer.’”

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‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi.

“Then, bhikkhus, at a later time, dwelling heedful, ardent, and resolute, I perceived light and saw forms; but I did not stand with those deities, converse with them, or enter into discussion with them.”

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‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“Then, bhikkhus, this thought occurred to me: ‘If I were to perceive light and see forms, and also to stand with those deities, converse with them, and enter into discussion with them, my knowledge and vision would thus become purer.’”

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‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi; no ca kho tā devatā jānāmi – imā devatā amukamhā vā amukamhā vā devanikāyāti.

“Then, bhikkhus, at a later time, dwelling heedful, ardent, and resolute, I perceived light and saw forms; I stood with those deities, conversed with them, and entered into discussion with them; but I did not know of those deities: ‘These deities are from this or that group of deities.’”

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‘‘Tassa [Pg.124] mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ – imā devatā amukamhā vā amukamhā vā devanikāyā’ti; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“Then, bhikkhus, this thought occurred to me: ‘If I were to perceive light and see forms, to stand with those deities, converse with them, and enter into discussion with them, and also to know of those deities: “These deities are from this or that group of deities,” my knowledge and vision would thus become purer.’”

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‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti; no ca kho tā devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti…pe… tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti; no ca kho tā devatā jānāmi – ‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti …pe… tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti; no ca kho tā devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti…pe… tā ca devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti; no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti.

“Then, bhikkhus, at a later time, dwelling heedful, ardent, and resolute, I perceived light and saw forms; I stood with those deities, conversed with them, and entered into discussion with them; and I knew of those deities: ‘These deities are from this or that group of deities.’ But I did not know of those deities: ‘These deities, as a result of this kamma, passed away from here and have arisen there’… I knew of those deities: ‘These deities, as a result of this kamma, passed away from here and have arisen there.’ But I did not know of those deities: ‘These deities, as a result of this kamma, have such nourishment and experience such pleasure and pain’… I knew of those deities: ‘These deities, as a result of this kamma, have such nourishment and experience such pleasure and pain.’ But I did not know of those deities: ‘These deities have such a long lifespan and are of such long standing’… I knew of those deities: ‘These deities have such a long lifespan and are of such long standing.’ But I did not know whether or not I had previously lived together with these deities.”

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‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jāneyyaṃ – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jāneyyaṃ – ‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jāneyyaṃ – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“Then, bhikkhus, this thought occurred to me: ‘If I were to perceive light and see forms; to stand with those deities, converse with them, and enter into discussion with them; and to know of those deities: “These deities are from this or that group of deities”; and to know of those deities: “These deities, as a result of this kamma, passed away from here and have arisen there”; and to know of those deities: “These deities have such nourishment and experience such pleasure and pain”; and to know of those deities: “These deities have such a long lifespan and are of such long standing”; and to know whether or not I had previously lived together with these deities; my knowledge and vision would thus become purer.’”

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‘‘So [Pg.125] kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi – ‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti.

Indeed, Bhikkhus, at another time, while dwelling diligent, ardent, and with a mind directed towards Nibbāna, I both perceived light and saw forms. I stood together with those deities, conversed with them, and entered into discussion with them. And I knew those deities: ‘These deities are from this or that company of devas.’ And I knew those deities: ‘These deities, as a result of this kamma, having passed away from here, have arisen there.’ And I knew those deities: ‘These deities have such-and-such food and experience such-and-such pleasure and pain.’ And I knew those deities: ‘These deities have such a long lifespan and are of such long-standing duration.’ And I knew, concerning those deities, whether I had previously dwelt together with them or had not previously dwelt together with them.

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‘‘Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ; ñāṇañca pana me dassanaṃ udapādi; akuppā me cetovimutti ; ayamantimā jāti natthi dāni punabbhavo’’ti. Catutthaṃ.

Bhikkhus, for as long as this knowledge and vision concerning the higher devas with its eight aspects was not exceedingly pure for me, for so long, Bhikkhus, I did not claim to have fully awakened to the unsurpassed, perfect enlightenment in this world with its devas, its Māras, and its Brahmās, among this generation with its ascetics and brahmins, with its devas and humans. But indeed, Bhikkhus, when this knowledge and vision concerning the higher devas with its eight aspects became exceedingly pure for me, then, Bhikkhus, I claimed to have fully awakened to the unsurpassed, perfect enlightenment in this world with its devas, its Māras, and its Brahmās, among this generation with its ascetics and brahmins, with its devas and humans. And knowledge and vision arose in me: ‘My liberation of mind is unshakeable. This is the final birth. Now there is no more renewed existence.’ Fourth.

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5. Abhibhāyatanasuttaṃ

5. The Discourse on the Spheres of Mastery

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65. ‘‘Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

65. Bhikkhus, there are these eight spheres of mastery. What eight? One, being percipient of form internally, sees forms externally that are limited, of good and bad color. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the first sphere of mastery.

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‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

One, being percipient of form internally, sees forms externally that are immeasurable, of good and bad color. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the second sphere of mastery.

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‘‘Ajjhattaṃ [Pg.126] arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

One, not being percipient of form internally, sees forms externally that are limited, of good and bad color. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the third sphere of mastery.

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‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

One, not being percipient of form internally, sees forms externally that are immeasurable, of good and bad color. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the fourth sphere of mastery.

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‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

One, not being percipient of form internally, sees forms externally that are blue, of blue color, appearing as blue, and of blue radiance. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the fifth sphere of mastery.

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‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

One, not being percipient of form internally, sees forms externally that are yellow, of yellow color, appearing as yellow, and of yellow radiance. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the sixth sphere of mastery.

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‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

One, not being percipient of form internally, sees forms externally that are red, of red color, appearing as red, and of red radiance. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the seventh sphere of mastery.

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‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī’’ti. Pañcamaṃ.

One, not being percipient of form internally, sees forms externally that are white, of white color, appearing as white, and of white radiance. He becomes one with the perception: ‘Having overcome them, I know, I see.’ This is the eighth sphere of mastery. Indeed, Bhikkhus, these are the eight spheres of mastery. Fifth.

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6. Vimokkhasuttaṃ

6. The Discourse on Liberations

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66. ‘‘Aṭṭhime, bhikkhave, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

66. Bhikkhus, there are these eight liberations. What eight? Possessed of form, one sees forms. This is the first liberation.

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‘‘Ajjhattaṃ arūpasaññī, bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

Not percipient of form internally, one sees forms externally. This is the second liberation.

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‘‘Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

One is intent only upon 'It is beautiful.' This is the third liberation.

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‘‘Sabbaso [Pg.127] rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

By completely transcending perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, thinking ‘space is infinite,’ one attains and abides in the base of infinite space. This is the fourth liberation.

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‘‘Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

By completely transcending the base of infinite space, thinking ‘consciousness is infinite,’ one attains and abides in the base of infinite consciousness. This is the fifth liberation.

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‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

By completely transcending the base of infinite consciousness, thinking ‘there is nothing,’ one attains and abides in the base of nothingness. This is the sixth liberation.

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‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

By completely transcending the base of nothingness, one attains and abides in the base of neither-perception-nor-non-perception. This is the seventh liberation.

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‘‘Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho. Ime kho, bhikkhave, aṭṭha vimokkhā’’ti. Chaṭṭhaṃ.

By completely transcending the base of neither-perception-nor-non-perception, one attains and abides in the cessation of perception and feeling. This is the eighth liberation. Indeed, Bhikkhus, these are the eight liberations. Sixth.

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7. Anariyavohārasuttaṃ

7. The Discourse on Ignoble Expressions

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67. ‘‘Aṭṭhime, bhikkhave, anariyavohārā. Katame aṭṭha? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā. Ime kho, bhikkhave, aṭṭha anariyavohārā’’ti. Sattamaṃ.

67. Bhikkhus, there are these eight ignoble expressions. What eight? Declaring as seen what was not seen; declaring as heard what was not heard; declaring as sensed what was not sensed; declaring as known what was not known; declaring as unseen what was seen; declaring as unheard what was heard; declaring as unsensed what was sensed; declaring as unknown what was known. Indeed, Bhikkhus, these are the eight ignoble expressions. Seventh.

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8. Ariyavohārasuttaṃ

8. The Discourse on Noble Expressions

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68. ‘‘Aṭṭhime, bhikkhave, ariyavohārā. Katame aṭṭha? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā, diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. Ime kho, bhikkhave, aṭṭha ariyavohārā’’ti. Aṭṭhamaṃ.

68. Monks, there are these eight noble expressions. What eight? Speaking of what is unseen as unseen; speaking of what is unheard as unheard; speaking of what is unsensed as unsensed; speaking of what is uncognized as uncognized; speaking of what is seen as seen; speaking of what is heard as heard; speaking of what is sensed as sensed; and speaking of what is cognized as cognized. Indeed, monks, these are the eight noble expressions.

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9. Parisāsuttaṃ

9. The Discourse on Assemblies

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69. ‘‘Aṭṭhimā, bhikkhave, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ [Pg.128] khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’’’ti.

69. Monks, there are these eight assemblies. What eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the devas of the Four Great Kings, the assembly of the Tāvatiṃsa devas, the assembly of Māra, and the assembly of Brahmā. I recall, monks, having approached many hundreds of assemblies of nobles. There, I have sat with them, conversed with them, and engaged in discussion with them before. Whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. I instructed, roused, inspired, and gladdened them with a talk on the Dhamma. While I was speaking, they did not know me: ‘Who is this that speaks—a deva or a human?’ Having instructed, roused, inspired, and gladdened them with a talk on the Dhamma, I would vanish. And when I had vanished, they did not know me: ‘Who is this that has vanished—a deva or a human?’

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‘‘Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti. Imā kho, bhikkhave, aṭṭha parisā’’ti. Navamaṃ.

I recall, monks, having approached many hundreds of brahmin assemblies... householder assemblies... ascetic assemblies... assemblies of the devas of the Four Great Kings... assemblies of the Tāvatiṃsa devas... assemblies of Māra... and assemblies of Brahmā. There, I have sat with them, conversed with them, and engaged in discussion with them before. Whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. I instructed, roused, inspired, and gladdened them with a talk on the Dhamma. While I was speaking, they did not know me: ‘Who is this that speaks—a deva or a human?’ Having instructed, roused, inspired, and gladdened them with a talk on the Dhamma, I would vanish. And when I had vanished, they did not know me: ‘Who is this that has vanished—a deva or a human?’ These, monks, are the eight assemblies.

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10. Bhūmicālasuttaṃ

10. The Discourse on the Earthquake

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70. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

70. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, at the Hall with the Peaked Roof. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Vesālī for alms. Having gone for alms in Vesālī, after the meal, on returning from the alms-round, he addressed the Venerable Ānanda: 'Take the sitting cloth, Ānanda. We shall approach the Cāpāla Shrine for the daytime abiding.' 'Yes, venerable sir,' the Venerable Ānanda replied to the Blessed One, and taking the sitting cloth, he followed closely behind the Blessed One.

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Atha [Pg.129] kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto.

Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda: 'Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. For whosoever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, mastered, and well undertaken, he, Ānanda, if he so desires, could remain for an aeon or for the remainder of an aeon. For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, mastered, and well undertaken. If he so desires, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.' Even so, while this gross sign was being made by the Blessed One, while this gross hint was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One: 'Venerable sir, may the Blessed One remain for an aeon, may the Sugata remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans,' just as one whose mind is overcome by Māra.

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Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā…pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto.

For a second time… and for a third time, the Blessed One addressed the Venerable Ānanda: ‘Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. For whosoever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, mastered, and well undertaken, he, Ānanda, if he so desires, could remain for an aeon or for the remainder of an aeon. For the Tathāgata, Ānanda, the four bases of spiritual power have been developed… If he so desires, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.’ Even so, while this gross sign was being made by the Blessed One, while this gross hint was being given, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One: ‘Venerable sir, may the Blessed One remain for an aeon, may the Sugata remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans,’ as his mind was overcome by Māra.

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Atha [Pg.130] kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘gaccha tvaṃ, ānanda, yassa dāni kālaṃ maññasī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi. Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca –

Then the Blessed One addressed the Venerable Ānanda: ‘You may go now, Ānanda, at the time you deem fit.’ ‘Yes, venerable sir,’ the Venerable Ānanda replied to the Blessed One, and having risen from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and sat down at the root of a certain tree not far from the Blessed One. Then, not long after the Venerable Ānanda had departed, Māra the evil one said this to the Blessed One:

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‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

“Venerable sir, let the Blessed One now attain final Nibbāna, let the Sugata attain final Nibbāna. Now, venerable sir, is the time for the Blessed One's final Nibbāna. For, venerable sir, this word was spoken by the Blessed One: ‘I will not attain final Nibbāna, evil one, so long as my bhikkhu disciples are not accomplished, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing fittingly, living in accordance with the Dhamma; so long as they have not, after learning their own teacher's doctrine, declared it, taught it, proclaimed it, established it, revealed it, analyzed it, and made it clear; and so long as they have not, after having well refuted with principle an arisen opposing doctrine, taught the Dhamma with its wonders.’ But now, venerable sir, the Blessed One's bhikkhu disciples are accomplished, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing fittingly, living in accordance with the Dhamma; they have, after learning their own teacher's doctrine, declared it, taught it, proclaimed it, established it, revealed it, analyzed it, and made it clear; and they have, after having well refuted with principle an arisen opposing doctrine, taught the Dhamma with its wonders.”

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‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti…pe… yāva me upāsakā na sāvakā bhavissanti…pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā [Pg.131] dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

“Venerable sir, let the Blessed One now attain final Nibbāna, let the Sugata attain final Nibbāna. Now, venerable sir, is the time for the Blessed One’s final Nibbāna. For the Blessed One has spoken these words: ‘I will not attain final Nibbāna, evil one, as long as my bhikkhunī disciples are not accomplished… (etc.)… as long as my upāsaka disciples are not accomplished… (etc.)… as long as my upāsikā disciples are not accomplished, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing fittingly, living in accordance with the Dhamma; as long as they have not, after learning their own teacher’s doctrine, declared it, taught it, proclaimed it, established it, revealed it, analyzed it, and made it clear; and as long as they have not, after having well refuted with principle an arisen opposing doctrine, taught the Dhamma with its wonders.’ But now, venerable sir, the Blessed One's upāsikā disciples are accomplished, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing fittingly, living in accordance with the Dhamma; they have, after learning their own teacher’s doctrine, declared it, taught it, proclaimed it, established it, revealed it, analyzed it, and made it clear; and they have, after having well refuted with principle an arisen opposing doctrine, taught the Dhamma with its wonders.”

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‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsita’nti. Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.

“Venerable sir, let the Blessed One now attain final Nibbāna, let the Sugata attain final Nibbāna. Now, venerable sir, is the time for the Blessed One’s final Nibbāna. For this saying was spoken by the Blessed One: ‘I will not attain final Nibbāna, evil one, as long as this holy life of mine is not successful, flourishing, widespread, widely known, extensive, and well-proclaimed among gods and humans.’ But now, venerable sir, the Blessed One’s holy life is successful, flourishing, widespread, widely known, extensive, and well-proclaimed among gods and humans.”

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‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato’’ti. ‘‘Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’’ti.

“Venerable sir, let the Blessed One now attain final Nibbāna, let the Sugata attain final Nibbāna. Now is the time, venerable sir, for the Blessed One’s final Nibbāna.” “Be unconcerned, evil one. The Tathāgata’s final Nibbāna will not be long. In three months from now the Tathāgata will attain final Nibbāna.”

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Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

Then the Blessed One, at the Cāpāla Shrine, mindful and clearly comprehending, relinquished the life-conditioning force. And when the Blessed One had relinquished the life-conditioning force, there was a great earthquake, terrifying and causing the hair to stand on end, and the celestial drums resounded. Then the Blessed One, understanding this matter, on that occasion uttered this inspired utterance:

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‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.

“The Sage relinquished the measurable and the immeasurable, the cause of existence, the formations of existence. Delighting inwardly, composed, he shattered what is born of self, like a coat of mail.”

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Atha kho āyasmato ānandassa etadahosi – ‘‘mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

Then it occurred to the Venerable Ānanda: “How great, indeed, is this earthquake! How very great is this earthquake, terrifying and causing the hair to stand on end, and the celestial drums resounded. What, now, is the cause, what is the condition for the appearance of a great earthquake?”

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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘mahā vatāyaṃ, bhante, bhūmicālo[Pg.132]; sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

Then the Venerable Ānanda 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 Ānanda said to the Blessed One: “How great, venerable sir, is this earthquake! How very great, venerable sir, is this earthquake—terrifying, causing the hair to stand on end, and the celestial drums resounded. What, venerable sir, is the cause, what is the condition for the appearance of a great earthquake?”

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‘‘Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

“Ānanda, there are these eight causes, eight conditions for the appearance of a great earthquake. What are the eight? This great earth, Ānanda, is established on water; the water is established on wind; the wind is established in space. There comes a time, Ānanda, when great winds blow; the great winds, blowing, shake the water; the shaken water shakes the earth. This, Ānanda, is the first cause, the first condition for the appearance of a great earthquake.

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‘‘Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

“Furthermore, Ānanda, a recluse or a brahmin who is powerful and has attained mastery of mind, or a deity of great power and might, has cultivated a limited perception of earth and an immeasurable perception of water. He makes this earth shake, quake, tremble intensely, and quiver violently. This, Ānanda, is the second cause, the second condition for the appearance of a great earthquake.

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‘‘Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, tatiyo hetu; tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

“Furthermore, Ānanda, when the Bodhisatta passes away from the Tusita realm and descends into his mother’s womb, mindful and clearly comprehending, then this earth shakes, quakes, trembles intensely, and quivers violently. This, Ānanda, is the third cause, the third condition for the appearance of a great earthquake.

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‘‘Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya.

“Furthermore, Ānanda, when the Bodhisatta, mindful and clearly comprehending, emerges from his mother’s womb, then this earth shakes, quakes, trembles intensely, and quivers violently. This, Ānanda, is the fourth cause, the fourth condition for the appearance of a great earthquake.

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‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

“Furthermore, Ānanda, when the Tathāgata awakens to the unsurpassed perfect enlightenment, then this earth shakes, quakes, trembles intensely, and quivers violently. This, Ānanda, is the fifth cause, the fifth condition for the appearance of a great earthquake.

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‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

“Furthermore, Ānanda, when the Tathāgata sets in motion the unsurpassed Wheel of Dhamma, then this earth shakes, quakes, trembles intensely, and quivers violently. This, Ānanda, is the sixth cause, the sixth condition for the appearance of a great earthquake.

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‘‘Puna [Pg.133] caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya.

“Furthermore, Ānanda, when the Tathāgata, mindful and clearly comprehending, relinquishes the life-conditioning force, then this earth shakes, quakes, trembles intensely, and quivers violently. This, Ānanda, is the seventh cause, the seventh condition for the appearance of a great earthquake.

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‘‘Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti. Dasamaṃ.

“Furthermore, Ānanda, when the Tathāgata attains final Nibbāna with the Nibbāna-element without remainder, then this earth shakes, quakes, trembles intensely, and quivers violently. This, Ānanda, is the eighth cause, the eighth condition for the appearance of a great earthquake. These, Ānanda, are the eight causes, the eight conditions for the appearance of a great earthquake.”

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Bhūmicālavaggo dutiyo.

The Chapter on Earthquakes, the Second.

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Tassuddānaṃ –

The summary verse for this chapter:

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Icchā alañca saṃkhittaṃ, gayā abhibhunā saha;

Vimokkho dve ca vohārā, parisā bhūmicālenāti.

Desire, Enough, and Concise, Gayā along with Abhibhu; Liberation, the Two Expressions, the Assembly, and with the Earthquake.

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(8) 3. Yamakavaggo

(8) 3. The Chapter of Pairs

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1. Paṭhamasaddhāsuttaṃ

1. 1. The First Discourse on Faith

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71. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

71. “Bhikkhus, a bhikkhu might be faithful, but not virtuous. In that case, he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be both faithful and virtuous?’ When, bhikkhus, a bhikkhu is both faithful and virtuous, in that case, he is complete in that factor.

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‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca bahussuto ca, evaṃ so tenaṅgena paripūro hoti.

“Bhikkhus, a bhikkhu might be faithful and virtuous, but not learned. In that case, he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful, virtuous, and learned?’ When, bhikkhus, a bhikkhu is faithful, virtuous, and learned, in that case, he is complete in that factor.

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‘‘Saddho [Pg.134] ca, bhikkhave, bhikkhu hoti sīlavā ca bahussuto ca, no ca dhammakathiko…pe… dhammakathiko ca, no ca parisāvacaro…pe… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti…pe… visārado ca parisāya dhammaṃ deseti, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī…pe… catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’’’nti.

“Bhikkhus, a bhikkhu is faithful, virtuous, and learned, but is not a Dhamma-speaker… is a Dhamma-speaker, but does not frequent assemblies… frequents assemblies, but does not teach the Dhamma to an assembly with confidence… teaches the Dhamma to an assembly with confidence, but is not an obtainer at will, without trouble, and without difficulty of the four jhānas which are of the higher mind and are pleasant dwellings in this very life… is an obtainer of the four jhānas, but does not, through the destruction of the taints, realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and abide having attained it; in that case, he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful, virtuous, learned, a Dhamma-speaker, one who frequents assemblies, one who teaches the Dhamma to an assembly with confidence, an obtainer at will, without trouble, and without difficulty of the four jhānas which are of the higher mind and are pleasant dwellings in this very life, and one who, through the destruction of the taints, realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and abides having attained it?’”

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‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Paṭhamaṃ.

“When, bhikkhus, a bhikkhu is faithful, virtuous, learned, a Dhamma-speaker, one who frequents assemblies, one who teaches the Dhamma to an assembly with confidence, an obtainer at will, without trouble, and without difficulty of the four jhānas which are of the higher mind and are pleasant dwellings in this very life, and who, through the destruction of the taints, realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and abides having attained it; in that case, he is complete in that factor. A bhikkhu who is endowed with these eight qualities, bhikkhus, is one who inspires confidence all around and is complete in all aspects.” The first.

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2. Dutiyasaddhāsuttaṃ

2. The Second Discourse on Faith

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72. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

72. “Bhikkhus, a bhikkhu might be faithful, but not virtuous. Thus he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful and virtuous?’ When, bhikkhus, a bhikkhu is faithful and virtuous, thus he is complete in that factor.

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‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko…pe… dhammakathiko ca, no ca parisāvacaro…pe… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti [Pg.135] …pe… visārado ca parisāya dhammaṃ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati…pe… ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’’’nti.

“Bhikkhus, a bhikkhu might be faithful and virtuous, but not learned… learned but not a speaker of the Dhamma… a speaker of the Dhamma but not one who frequents assemblies… one who frequents assemblies but not one who confidently teaches the Dhamma in an assembly… one who confidently teaches the Dhamma in an assembly but not one who dwells having touched with his body those peaceful liberations that transcend form, the formless attainments… one who dwells having touched with his body those peaceful liberations that transcend form, the formless attainments, but not one who, with the destruction of the taints, realizes for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, and having attained it, dwells therein; thus he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful, virtuous, learned, a speaker of the Dhamma, one who frequents assemblies, one who would confidently teach the Dhamma in an assembly, one who would dwell having touched with his body those peaceful liberations that transcend form, the formless attainments, and one who, with the destruction of the taints, would realize for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, and having attained it, would dwell therein?’”

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‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā…pe… sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Dutiyaṃ.

“And when, bhikkhus, a bhikkhu is faithful, virtuous, learned, a speaker of the Dhamma, one who frequents assemblies, and one who confidently teaches the Dhamma in an assembly; and he dwells having touched with his body those peaceful liberations that transcend form, the formless attainments; and with the destruction of the taints… having realized for himself with direct knowledge, he attains and dwells in the taintless liberation of mind, liberation by wisdom, in this very life; thus he is complete in that factor. Indeed, bhikkhus, a bhikkhu possessed of these eight qualities inspires confidence all around and is complete in all respects.” The second.

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3. Paṭhamamaraṇassatisuttaṃ

3. The First Discourse on Mindfulness of Death

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73. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. Bhāvetha no tumhe, bhikkhave, maraṇassati’’nti.

73. At one time the Blessed One was dwelling at Nātika in the brick hall. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and great benefit. It plunges into the Deathless, and culminates in the Deathless. You should cultivate mindfulness of death, bhikkhus.”

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Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ[Pg.136], bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, I do indeed cultivate mindfulness of death.” “But in what way, bhikkhu, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for a day and a night! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for a day! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for half a day! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for the time it takes to eat one alms-meal! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for the time it takes to eat half an alms-meal! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato [Pg.137] sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for the time it takes to chew and swallow four or five morsels! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for the time it takes to chew and swallow a single morsel! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante bhāvemi maraṇassati’’nti.

Another monk also said to the Blessed One: “Venerable sir, I too cultivate mindfulness of death.” “But in what way, monk, do you cultivate mindfulness of death?” “Here, venerable sir, it occurs to me thus: ‘Oh, that I might live for the time it takes to breathe out after breathing in, or to breathe in after breathing out! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me.’ Thus, venerable sir, I cultivate mindfulness of death.”

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Evaṃ vutte bhagavā te bhikkhū etadavoca – ‘‘yvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti; yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti; yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ [Pg.138] jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti – ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’’’.

When this was said, the Blessed One said this to those monks: “Monks, that monk who develops mindfulness of death thus: ‘Oh, that I might live for a day and a night! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’; and that monk who develops mindfulness of death thus: ‘Oh, that I might live for a day! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’; and that monk who develops mindfulness of death thus: ‘Oh, that I might live for half a day! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’; and that monk who develops mindfulness of death thus: ‘Oh, that I might live for the time it takes to eat one alms-meal! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’; and that monk who develops mindfulness of death thus: ‘Oh, that I might live for the time it takes to eat half an alms-meal! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’; and that monk who develops mindfulness of death thus: ‘Oh, that I might live for the time it takes to chew and swallow four or five morsels! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’—these, monks, are called monks who dwell heedlessly, who slowly develop mindfulness of death for the destruction of the taints.”

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‘‘Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti – ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’’’.

“Bhikkhus, any monk who develops mindfulness of death thus: ‘Oh, that I might live for the time it takes to chew and swallow a single morsel! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’; and any monk who develops mindfulness of death thus: ‘Oh, that I might live for the time it takes to breathe in after breathing out, or to breathe out after breathing in! I would attend to the Blessed One’s teaching. Much indeed would be accomplished by me!’—these, Bhikkhus, are called monks who dwell heedfully, who keenly develop mindfulness of death for the destruction of the taints.”

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‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvayissāma āsavānaṃ khayāyā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Tatiyaṃ.

“Therefore, Bhikkhus, you should train thus: ‘We will dwell heedfully; we will keenly develop mindfulness of death for the destruction of the taints.’ Thus indeed, Bhikkhus, should you train.”

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4. Dutiyamaraṇassatisuttaṃ

4. The Second Discourse on Mindfulness of Death

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74. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi …pe… maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.

74. On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. There the Blessed One addressed the bhikkhus… “Mindfulness of death, Bhikkhus, when developed and cultivated, is of great fruit and great benefit, it is grounded in the Deathless, and has the Deathless as its culmination.

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‘‘Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā? Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā. So mama assa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ[Pg.139], manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ; tena me assa kālakiriyā. So mama assa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’’’ti.

“And how, Bhikkhus, is mindfulness of death developed and cultivated so that it is of great fruit and great benefit, is grounded in the Deathless, and has the Deathless as its culmination? Here, Bhikkhus, when the day has passed and night has arrived, a bhikkhu reflects thus: ‘The causes for my death are indeed many. A snake might bite me, a scorpion might bite me, or a centipede might bite me; through that, my death would occur. That would be an obstacle for me. Or I might stumble and fall; or the food I have eaten might cause affliction; or my bile might be provoked; or my phlegm might be provoked; or piercing winds within me might be provoked; or humans might attack me; or non-human beings might attack me; through that, my death would occur. That would be an obstacle for me.’ Then, Bhikkhus, that bhikkhu should reflect thus: ‘Are there any evil, unwholesome states in me that have not been abandoned, which might be an obstacle for me if I were to die tonight?’”

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‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“If, Bhikkhus, a bhikkhu, upon reviewing, knows thus: ‘There are evil, unwholesome states in me not yet abandoned, which would be an obstacle for me if I were to die at night,’ then, Bhikkhus, that bhikkhu should apply extraordinary desire, effort, exertion, zeal, persistence, mindfulness, and clear comprehension for the abandoning of those very evil, unwholesome states.

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‘‘Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Just as, Bhikkhus, a person whose robe or head was on fire would apply extraordinary desire, effort, exertion, zeal, persistence, mindfulness, and clear comprehension to extinguish that very robe or head; even so, Bhikkhus, that bhikkhu should apply extraordinary desire, effort, exertion, zeal, persistence, mindfulness, and clear comprehension to abandon those very evil, unwholesome states.

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‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“But if, Bhikkhus, a bhikkhu, upon reviewing, knows thus: ‘There are no evil, unwholesome states unabandoned in me which would be an obstacle for me if I were to die at night,’ then, Bhikkhus, that bhikkhu should abide in that very joy and gladness, training day and night in wholesome states.

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‘‘Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā. So mama assa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ; tena me assa kālakiriyā. So mama assa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’’’ti.

“Furthermore, Bhikkhus, here a bhikkhu, when the night has passed and the day has arrived, reflects thus: ‘The causes for my death are indeed many. A snake might bite me, a scorpion might bite me, or a centipede might bite me; through that, my death would occur. That would be an obstacle for me. Or I might stumble and fall; or the food I have eaten might cause affliction; or my bile might be provoked; or my phlegm might be provoked; or piercing winds within me might be provoked; or humans might attack me; or non-human beings might attack me; through that, my death would occur. That would be an obstacle for me.’ Then, Bhikkhus, that bhikkhu should reflect thus: ‘Are there any evil, unwholesome states in me that have not been abandoned, which would be an obstacle for me if I were to die during the day?’”

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‘‘Sace[Pg.140], bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“If, Bhikkhus, a bhikkhu, upon reviewing, knows thus: ‘There are evil, unwholesome states in me not yet abandoned, which would be an obstacle for me if I were to die during the day,’ then, Bhikkhus, that bhikkhu should apply extraordinary desire, effort, exertion, zeal, persistence, mindfulness, and clear comprehension for the abandoning of those very evil, unwholesome states.

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‘‘Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Just as, Bhikkhus, a person whose robe or head was on fire would apply extraordinary desire, effort, exertion, zeal, persistence, mindfulness, and clear comprehension to extinguish that very robe or head; even so, Bhikkhus, that bhikkhu should apply extraordinary desire, effort, exertion, zeal, persistence, mindfulness, and clear comprehension to abandon those very evil, unwholesome states.”

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‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Catutthaṃ.

“But if, Bhikkhus, a bhikkhu, upon reflection, knows thus: ‘There are no evil, unwholesome states unabandoned in me that would be an obstacle for me if I were to die during the day,’ then, Bhikkhus, that bhikkhu should abide in that very joy and gladness, training day and night in wholesome states. Thus developed, Bhikkhus, and thus cultivated, mindfulness of death is of great fruit, of great benefit, plunging into the Deathless, culminating in the Deathless.” Fourth.

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5. Paṭhamasampadāsuttaṃ

5. The First Discourse on Accomplishments

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75. ‘‘Aṭṭhimā, bhikkhave, sampadā. Katamā aṭṭha? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, aṭṭha sampadā’’ti.

75. “Bhikkhus, there are these eight accomplishments. What eight? The accomplishment of diligence, the accomplishment of protection, good friendship, a balanced livelihood, the accomplishment of faith, the accomplishment of virtue, the accomplishment of generosity, and the accomplishment of wisdom. These, Bhikkhus, are the eight accomplishments.”

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‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“One who is diligent in their work, heedful and methodical, maintains a balanced livelihood and guards the wealth that has been gathered.

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‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Endowed with faith and virtue, generous and free from stinginess, one constantly purifies the path to well-being in the next life.

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‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Thus these eight qualities for a person of faith who seeks the household life have been declared by the one whose name is Truth; they bring happiness in both spheres.

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‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. pañcamaṃ;

“For one’s welfare and benefit in this present life and for happiness in the next, thus for householders, generosity and merit increase.” Fifth.

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6. Dutiyasampadāsuttaṃ

6. The Second Discourse on Accomplishments

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76. ‘‘Aṭṭhimā[Pg.141], bhikkhave, sampadā. Katamā aṭṭha? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, bhikkhave, uṭṭhānasampadā? Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṃ kappeti – yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issattena yadi rājaporisena yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātunti. Ayaṃ vuccati, bhikkhave, uṭṭhānasampadā.

76. “Bhikkhus, there are these eight accomplishments. What eight? The accomplishment of diligence, the accomplishment of protection, good friendship, a balanced livelihood, the accomplishment of faith, the accomplishment of virtue, the accomplishment of generosity, and the accomplishment of wisdom. And what, Bhikkhus, is the accomplishment of diligence? Here, Bhikkhus, a person of good family makes a living by some occupation—whether by agriculture, by trade, by cattle-herding, by archery, by royal service, or by some other craft. In that, they are skilled and not lazy, endowed with investigative wisdom into its methods, able to do it and to manage it. This, Bhikkhus, is called the accomplishment of diligence.

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‘‘Katamā ca, bhikkhave, ārakkhasampadā? Idha, bhikkhave, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā te ārakkhena guttiyā sampādeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Ayaṃ vuccati, bhikkhave, ārakkhasampadā.

“And what, Bhikkhus, is the accomplishment of protection? Here, Bhikkhus, a person of good family has wealth acquired through diligence and effort, amassed by the strength of their arms, earned by the dripping of sweat, righteous and righteously obtained. They bring it to accomplishment by guarding and protecting it, thinking: ‘How can I prevent my wealth from being taken by kings or thieves, from being burned by fire, from being carried away by water, or from being taken by unloved heirs?’ This, Bhikkhus, is called the accomplishment of protection.

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‘‘Katamā ca, bhikkhave, kalyāṇamittatā? Idha, bhikkhave, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, bhikkhave, kalyāṇamittatā.

“And what, Bhikkhus, is good friendship? Here, Bhikkhus, a person of good family resides in a certain village or town. There, whatever householders or householders’ children there may be, whether young or old, who are mature in virtue, accomplished in faith, accomplished in virtue, accomplished in generosity, and accomplished in wisdom—one associates with them, converses with them, and engages in discussion with them. One trains in imitation of the accomplishment of faith of those accomplished in faith; one trains in imitation of the accomplishment of virtue of those accomplished in virtue; one trains in imitation of the accomplishment of generosity of those accomplished in generosity; one trains in imitation of the accomplishment of wisdom of those accomplished in wisdom. This, Bhikkhus, is called good friendship.

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‘‘Katamā ca, bhikkhave, samajīvitā? Idha, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnata’nti; evamevaṃ kho, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, bhikkhave, kulaputto [Pg.142] appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, bhikkhave, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃ vāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Ayaṃ vuccati, bhikkhave, samajīvitā.

“And what, Bhikkhus, is a balanced livelihood? Here, Bhikkhus, a person of good family, knowing the income and expenditure of their wealth, maintains a balanced livelihood, neither too extravagant nor too meager, thinking: ‘Thus my income will cover my expenditure, and my expenditure will not exceed my income.’ Just as, Bhikkhus, a scale-holder or their apprentice, holding up the scale, knows, ‘It is lowered by this much,’ or ‘It is raised by this much’; in the same way, Bhikkhus, a person of good family, knowing the income and expenditure of their wealth, maintains a balanced livelihood, neither too extravagant nor too meager, thinking: ‘Thus my income will cover my expenditure, and my expenditure will not exceed my income.’ If, Bhikkhus, this person of good family, having little income, were to lead an extravagant life, there would be those who say of them: ‘This person of good family consumes their wealth like one eating figs from a cluster-fig tree.’ And if, Bhikkhus, this person of good family, having a large income, were to lead a wretched life, there would be those who say of them: ‘This person of good family will die a wretched death.’ But when, Bhikkhus, this person of good family, knowing the income and expenditure of their wealth, maintains a balanced livelihood, neither too extravagant nor too meager, thinking: ‘Thus my income will cover my expenditure, and my expenditure will not exceed my income,’ this, Bhikkhus, is called a balanced livelihood.

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‘‘Katamā ca bhikkhave, saddhāsampadā? Idha, bhikkhave, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, bhikkhave, saddhāsampadā.

“And what, Bhikkhus, is the accomplishment of faith? Here, Bhikkhus, a person of good family has faith; they have confidence in the enlightenment of the Tathāgata: ‘For this reason, the Blessed One is... a teacher of gods and humans, the Buddha, the Blessed One.’ This, Bhikkhus, is called the accomplishment of faith.

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

“And what, Bhikkhus, is the accomplishment of virtue? Here, Bhikkhus, a person of good family abstains from the destruction of life... abstains from intoxicating drinks and drugs which are the basis for heedlessness. This, Bhikkhus, is called the accomplishment of virtue.

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‘‘Katamā ca, bhikkhave, cāgasampadā? Idha, bhikkhave, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati…pe… yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, bhikkhave, cāgasampadā.

“And what, bhikkhus, is the accomplishment of generosity? Here, bhikkhus, a person of good family dwells at home with a mind free from the stain of stinginess, responsive to requests, delighting in giving and sharing. This, bhikkhus, is called the accomplishment of generosity.

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‘‘Katamā ca, bhikkhave, paññāsampadā? Idha, bhikkhave, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, bhikkhave, paññāsampadā. Imā kho, bhikkhave, aṭṭha sampadā’’ti.

“And what, bhikkhus, is the accomplishment of wisdom? Here, bhikkhus, a person of good family is wise... endowed with the wisdom that rightly leads to the destruction of suffering. This, bhikkhus, is called the accomplishment of wisdom. These, bhikkhus, are the eight accomplishments.”

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‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“Energetic in his undertakings, heedful and well-organized, he maintains a balanced livelihood and guards what he has accumulated.

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‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Faithful, endowed with virtue, generous, free from stinginess, he constantly purifies the path to welfare in the life to come.

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‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Thus these eight qualities, declared by the Truthful One for a faithful householder, are conducive to happiness in both worlds.

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‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. chaṭṭhaṃ;

“For the welfare of this present life and for happiness in the life to come—thus for householders, this generosity and merit increase.” Sixth.

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7. Icchāsuttaṃ

7. The Discourse on Desire

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77. Tatra [Pg.143] kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti! ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

77. Then the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta then said this:

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‘‘Aṭṭhime, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

“Friends, these eight persons are found existing in the world. Which eight? Here, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He strives, exerts himself, and makes an effort for gain. For him, striving, exerting himself, and making an effort for gain, gain does not arise. Because of that lack of gain, he sorrows, becomes weary, and laments; he beats his breast and wails, and falls into bewilderment. This, friends, is called: ‘a bhikkhu who dwells desiring gain, strives, exerts himself, and makes an effort for gain, but does not obtain gain, is sorrowful and lamenting, and has fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’’’.

“Furthermore, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He strives, exerts himself, and makes an effort for gain. For him, striving, exerting himself, and making an effort for gain, gain arises. Because of that gain, he becomes intoxicated, becomes heedless, and falls into negligence. This, friends, is called: ‘a bhikkhu who dwells desiring gain, strives, exerts himself, and makes an effort for gain, obtains gain, is intoxicated and heedless, and has fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

“Furthermore, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He does not strive, does not exert himself, and does not make an effort for gain. For him, not striving, not exerting himself, and not making an effort for gain, gain does not arise. Because of that lack of gain, he sorrows, becomes weary, and laments; he beats his breast and wails, and falls into bewilderment. This, friends, is called: ‘a bhikkhu who dwells desiring gain, does not strive, exert himself, or make an effort for gain, does not obtain gain, is sorrowful and lamenting, and has fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na [Pg.144] ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’’’.

“Furthermore, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He does not strive, does not exert himself, and does not make an effort for gain. For him, not striving, not exerting himself, and not making an effort for gain, gain arises. Because of that gain, he becomes intoxicated, becomes heedless, and falls into negligence. This, friends, is called: ‘a bhikkhu who dwells desiring gain, does not strive, exert himself, or make an effort for gain, obtains gain, is intoxicated and heedless, and has fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“Furthermore, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He strives, exerts himself, and makes an effort for gain. For him, striving, exerting himself, and making an effort for gain, gain does not arise. Because of that lack of gain, he does not sorrow, does not become weary, and does not lament; he does not beat his breast and wail, and does not fall into bewilderment. This, friends, is called: ‘a bhikkhu who dwells desiring gain, strives, exerts himself, and makes an effort for gain, but does not obtain gain, is not sorrowful or lamenting, and has not fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati. So tena lābhena na majjati na pamajjati na pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’’’.

“Furthermore, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He strives, exerts himself, and makes an effort for gain. For him, striving, exerting himself, and making an effort for gain, gain arises. Because of that gain, he is not intoxicated, not heedless, and does not fall into negligence. This, friends, is called: ‘a bhikkhu who dwells desiring gain, strives, exerts himself, and makes an effort for gain, obtains gain, is not intoxicated or heedless, and has not fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“Furthermore, friends, for a bhikkhu dwelling in seclusion, with an independent way of life, a desire for gain arises. He does not strive, does not exert himself, and does not make an effort for gain. For him, not striving, not exerting himself, and not making an effort for gain, gain does not arise. Because of that lack of gain, he does not sorrow, does not become weary, and does not lament; he does not beat his breast and wail, and does not fall into bewilderment. This, friends, is called: ‘a bhikkhu who dwells desiring gain, does not strive, exert himself, or make an effort for gain, does not obtain gain, is not sorrowful or lamenting, and has not fallen away from the good Dhamma.’”

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‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati. So tena lābhena na majjati na pamajjati na pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. Ime kho, āvuso, aṭṭha puggalā santo saṃvijjamānā lokasmi’’nti. Sattamaṃ.

Furthermore, friends, here a desire for gain arises for a bhikkhu dwelling in seclusion, whose conduct is unattached. He does not strive, exert himself, or make an effort for gain. For him, who does not strive, does not exert himself, and does not make an effort for gain, gain arises. On account of that gain, he is not intoxicated, is not heedless, and does not fall into heedlessness. This, friends, is called: ‘a bhikkhu who dwells desiring gain, but does not strive, exert himself, or make an effort for gain; he is one who obtains gain, yet is not intoxicated and not heedless, and has not fallen away from the good Dhamma.’ Indeed, friends, these are the eight individuals who are found existing in the world.” The seventh.

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8. Alaṃsuttaṃ

8. 8. The Sutta on Sufficiency

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78. Tatra [Pg.145] kho āyasmā sāriputto bhikkhū āmantesi…pe… chahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ. Katamehi chahi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.

78. There, the Venerable Sāriputta addressed the bhikkhus… and so on… Friends, a bhikkhu endowed with six qualities is sufficient for himself and sufficient for others. With which six? Here, friends, a bhikkhu is quick to investigate wholesome qualities; he is of a nature to retain the teachings he has heard; he is an investigator of the meaning of the teachings he has retained; having understood the meaning and having understood the Dhamma, he practices in accordance with the Dhamma; he has good speech and good enunciation, is endowed with urbane speech that is clear, fluent, and makes the meaning known; and he is one who instructs, incites, rouses, and gladdens his companions in the holy life. Indeed, friends, a bhikkhu endowed with these six qualities is sufficient for himself and sufficient for others.

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‘‘Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.

Friends, a bhikkhu endowed with five qualities is sufficient for himself and sufficient for others. With which five? Here, friends, a bhikkhu is not quick to investigate wholesome qualities; but he is of a nature to retain the teachings he has heard; he is an investigator of the meaning of the teachings he has retained; having understood the meaning and having understood the Dhamma, he practices in accordance with the Dhamma; he has good speech… and so on… and he is one who instructs… and so on… his companions in the holy life. Indeed, friends, a bhikkhu endowed with these five qualities is sufficient for himself and sufficient for others.

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‘‘Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi catūhi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

Friends, a bhikkhu endowed with four qualities is sufficient for himself, but not sufficient for others. With which four? Here, friends, a bhikkhu is quick to investigate wholesome qualities; he is of a nature to retain the teachings he has heard; he is an investigator of the meaning of the teachings he has retained; and having understood the meaning and having understood the Dhamma, he practices in accordance with the Dhamma; but he does not have good speech… and so on… and he is not one who instructs… and so on… his companions in the holy life. Indeed, friends, a bhikkhu endowed with these four qualities is sufficient for himself, but not sufficient for others.

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‘‘Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi catūhi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… sandassako [Pg.146] ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

Friends, a bhikkhu endowed with four qualities is sufficient for others, but not sufficient for himself. With which four? Here, friends, a bhikkhu is quick to investigate wholesome qualities; and he is of a nature to retain the teachings he has heard; but he is not an investigator of the meaning of the teachings he has retained; nor, having understood the meaning and having understood the Dhamma, does he practice in accordance with the Dhamma; but he has good speech… and so on… and he is one who instructs… and so on… his companions in the holy life. Indeed, friends, a bhikkhu endowed with these four qualities is sufficient for others, but not sufficient for himself.

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‘‘Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi tīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

Friends, a bhikkhu endowed with three qualities is sufficient for himself, but not sufficient for others. With which three? Here, friends, a bhikkhu is not quick to investigate wholesome qualities; but he is of a nature to retain the teachings he has heard; he is an investigator of the meaning of the teachings he has retained; and having understood the meaning and having understood the Dhamma, he practices in accordance with the Dhamma; but he does not have good speech… and so on… and he is not one who instructs… and so on… his companions in the holy life. Indeed, friends, a bhikkhu endowed with these three qualities is sufficient for himself, but not sufficient for others.

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‘‘Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā, sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

Friends, a bhikkhu endowed with three qualities is sufficient for others, but not sufficient for himself. With which three? Here, friends, a bhikkhu is not quick to investigate wholesome qualities; but he is of a nature to retain the teachings he has heard; however, he is not an investigator of the meaning of the teachings he has retained; nor, having understood the meaning and having understood the Dhamma, does he practice in accordance with the Dhamma; but he has good speech… that makes the meaning known; and he is one who instructs… and so on… his companions in the holy life. Indeed, friends, a bhikkhu endowed with these three qualities is sufficient for others, but not sufficient for himself.

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‘‘Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

Friends, a bhikkhu endowed with two qualities is sufficient for himself, but not sufficient for others. With which two? Here, friends, a bhikkhu is not quick to investigate wholesome qualities; nor is he of a nature to retain the teachings he has heard; but he is an investigator of the meaning of the teachings he has retained; and having understood the meaning and having understood the Dhamma, he practices in accordance with the Dhamma; but he does not have good speech… and so on… and he is not one who instructs… and so on… his companions in the holy life. Indeed, friends, a bhikkhu endowed with these two qualities is sufficient for himself, but not sufficient for others.

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‘‘Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo[Pg.147], poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano’’ti. Aṭṭhamaṃ.

“Friends, a bhikkhu endowed with two qualities is sufficient for others, but not for himself. What two? Here, friends, a bhikkhu is not quick in discerning wholesome qualities; nor is he one who retains the teachings he has heard; nor is he one who examines the meaning of the teachings he has retained; nor does he, having understood the meaning and the Dhamma, practice in accordance with the Dhamma; but he has good speech and good expression, is endowed with cultured speech that is clear, fluent, and capable of making the meaning understood; and he is one who explains, exhorts, incites, and gladdens his spiritual companions. A bhikkhu endowed with these two qualities, friends, is sufficient for others, but not for himself.” Eighth.

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9. Parihānasuttaṃ

9. The Discourse on Decline

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79. ‘‘Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame aṭṭha? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṃsaggārāmatā, papañcārāmatā – ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

79. “Bhikkhus, these eight states lead to the decline of a trainee bhikkhu. Which eight? Delight in activity, delight in chatter, delight in sleep, delight in company, being unguarded in the sense faculties, immoderation in food, delight in association, and delight in proliferation. These, bhikkhus, are the eight states that lead to the decline of a trainee bhikkhu.”

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‘‘Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame aṭṭha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṃsaggārāmatā, nippapañcārāmatā – ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Navamaṃ.

“Bhikkhus, these eight states lead to the non-decline of a trainee bhikkhu. Which eight? Not delighting in activity, not delighting in chatter, not delighting in sleep, not delighting in company, being guarded in the sense faculties, moderation in food, not delighting in association, and not delighting in proliferation. These, bhikkhus, are the eight states that lead to the non-decline of a trainee bhikkhu.” Ninth.

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10. Kusītārambhavatthusuttaṃ

10. The Discourse on the Grounds for Laziness

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80. ‘‘Aṭṭhimāni, bhikkhave, kusītavatthūni. Katamāni aṭṭha? Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho pana me karontassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, paṭhamaṃ kusītavatthu.

80. “Bhikkhus, there are these eight grounds for laziness. What eight? Here, bhikkhus, a bhikkhu has work to do. He thinks: ‘I will have work to do. While doing this work, my body will become tired. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the first ground for laziness.

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‘‘Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho pana me karontassa kāyo kilanto. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, dutiyaṃ kusītavatthu.

“Furthermore, bhikkhus, a bhikkhu has done work. He thinks: ‘I have done work. While doing the work, my body became tired. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the second ground for laziness.

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‘‘Puna [Pg.148] caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo me gantabbo bhavissati. Maggaṃ kho pana me gacchantassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, tatiyaṃ kusītavatthu.

“Furthermore, bhikkhus, a bhikkhu has a journey to make. He thinks: ‘I will have a journey to make. While making the journey, my body will become tired. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the third ground for laziness.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho pana me gacchantassa kāyo kilanto. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ bhikkhave, catutthaṃ kusītavatthu.

“Furthermore, bhikkhus, a bhikkhu has made a journey. He thinks: ‘I have made a journey. My body is tired from the journey. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the fourth ground for laziness.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, pañcamaṃ kusītavatthu.

“Furthermore, bhikkhus, a bhikkhu, while wandering for alms in a village or town, does not obtain coarse or fine food to his full satisfaction. He thinks: ‘While wandering for alms in a village or town, I did not obtain coarse or fine food to my full satisfaction. My body is tired and unfit for work. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the fifth ground for laziness.

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‘‘Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo garuko akammañño māsācitaṃ maññe. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, chaṭṭhaṃ kusītavatthu.

“Furthermore, bhikkhus, a bhikkhu, while wandering for alms in a village or town, obtains coarse or fine food to his full satisfaction. He thinks: ‘While wandering for alms in a village or town, I obtained coarse or fine food to my full satisfaction. My body is heavy and unfit for work, as if filled with beans. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the sixth ground for laziness.

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‘‘Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, sattamaṃ kusītavatthu.

“Furthermore, bhikkhus, a slight illness has arisen in a bhikkhu. He thinks: ‘This slight illness has arisen in me. It is suitable to lie down. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the seventh ground for laziness.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṃ nipajjāmī’ti[Pg.149]. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, aṭṭhamaṃ kusītavatthu. Imāni kho, bhikkhave, aṭṭha kusītavatthūni.

“Furthermore, monks, a monk has recovered from illness, having recently recovered from sickness. It occurs to him: ‘I have recovered from illness, having recently recovered from sickness. My body is weak and unfit for work. Let me lie down.’ So he lies down and does not arouse energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the eighth ground for laziness. These, monks, are the eight grounds for laziness.”

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‘‘Aṭṭhimāni, bhikkhave, ārambhavatthūni. Katamāni aṭṭha? Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho mayā karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, paṭhamaṃ ārambhavatthu.

“Monks, there are these eight grounds for arousing energy. What eight? Here, monks, a monk has work to be done. It occurs to him: ‘I will have work to do. While doing the work, it will not be easy for me to bear in mind the teaching of the Buddhas. Let me arouse energy beforehand for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the first ground for arousing energy.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati. Idaṃ, bhikkhave, dutiyaṃ ārambhavatthu.

“Furthermore, monks, a monk has done work. It occurs to him: ‘I have done work. While doing that work, I was unable to bear in mind the teaching of the Buddhas. Let me arouse energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the second ground for arousing energy.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – maggo kho me gantabbo bhavissati. Maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ…pe… idaṃ, bhikkhave, tatiyaṃ ārambhavatthu.

“Furthermore, monks, a monk has a journey to undertake. It occurs to him: ‘I will have a journey to undertake. While undertaking the journey, it will not be easy for me to bear in mind the teaching of the Buddhas. Let me arouse energy beforehand for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the third ground for arousing energy.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, catutthaṃ ārambhavatthu.

“Furthermore, monks, a monk has undertaken a journey. It occurs to him: ‘I have undertaken a journey. While undertaking the journey, I was unable to bear in mind the teaching of the Buddhas. Let me arouse energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the fourth ground for arousing energy.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo lahuko kammañño. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, pañcamaṃ ārambhavatthu.

“Furthermore, monks, a monk, while wandering for alms in a village or a town, does not obtain coarse or fine food to his full satisfaction. It occurs to him: ‘While wandering for alms in a village or a town, I did not obtain coarse or fine food to my full satisfaction. My body is light and fit for work. Let me arouse energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the fifth ground for arousing energy.”

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‘‘Puna [Pg.150] caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, chaṭṭhaṃ ārambhavatthu.

“Furthermore, monks, a monk, while wandering for alms in a village or a town, obtains coarse or fine food to his full satisfaction. It occurs to him: ‘While wandering for alms in a village or a town, I obtained coarse or fine food to my full satisfaction. My body is strong and fit for work. Let me arouse energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the sixth ground for arousing energy.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – uppanno kho me ayaṃ appamattako ābādho. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, sattamaṃ ārambhavatthu.

“Furthermore, monks, a minor illness has arisen in a monk. It occurs to him: ‘This minor illness has arisen in me. It is possible that my illness might worsen. Let me arouse energy beforehand for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the seventh ground for arousing energy.”

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‘‘Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, aṭṭhamaṃ ārambhavatthu. Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī’’ti. Dasamaṃ.

“Furthermore, monks, a monk has recovered from illness, having recently recovered from sickness. It occurs to him: ‘I have recovered from illness, having recently recovered from sickness. It is possible that my illness might return. Let me arouse energy beforehand for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized.’ So he arouses energy for the attainment of the unattained, for the acquisition of the unacquired, for the realization of the unrealized. This, monks, is the eighth ground for arousing energy. These, monks, are the eight grounds for arousing energy.”

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Yamakavaggo tatiyo.

The Third Chapter on Pairs.

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Tassuddānaṃ –

The summary verse for this is:

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Dve saddhā dve maraṇassatī, dve sampadā athāpare;

Icchā alaṃ parihānaṃ, kusītārambhavatthūnīti.

Two on faith, two on mindfulness of death, two on accomplishments, desire, sufficiency, decline, and the grounds for laziness and for arousing energy.

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(9) 4. Sativaggo

(9) 4. The Chapter on Mindfulness

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1. Satisampajaññasuttaṃ

1. 1. The Discourse on Mindfulness and Clear Comprehension

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81. ‘‘Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ. Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro. Indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti [Pg.151] 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, satisampajaññe asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ; hirottappe asati hirottappavipannassa hatūpaniso hoti…pe… vimuttiñāṇadassanaṃ.

81. “Bhikkhus, when mindfulness and clear comprehension are absent, for one deficient in mindfulness and clear comprehension, the supporting condition for moral shame and moral dread is destroyed. When moral shame and moral dread are absent, for one deficient in moral shame and moral dread, the supporting condition for restraint of the senses is destroyed. When restraint of the senses is absent, for one deficient in restraint of the senses, 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 truly are is destroyed. When the knowledge and vision of things as they truly are is absent, for one deficient in the knowledge and vision of things as they truly are, the supporting condition for disenchantment and dispassion is destroyed. When disenchantment and dispassion are absent, for one deficient in disenchantment and dispassion, 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 fullness, nor its inner bark, nor its sapwood, nor its heartwood reaches fullness; in the same way, bhikkhus, when mindfulness and clear comprehension are absent, for one deficient in mindfulness and clear comprehension, the supporting condition for moral shame and moral dread is destroyed. When moral shame and moral dread are absent, for one deficient in moral shame and moral dread… the knowledge and vision of liberation has its supporting condition destroyed.”

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‘‘Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ. Hirottappe 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, satisampajaññe sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ; hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassana’’nti. Paṭhamaṃ.

“Bhikkhus, when mindfulness and clear comprehension are present, for one endowed with mindfulness and clear comprehension, the supporting condition for moral shame and moral dread is fulfilled. When moral shame and moral dread are present, for one endowed with moral shame and moral dread, the supporting condition for restraint of the senses is fulfilled. When restraint of the senses is present, for one endowed with restraint of the senses, the supporting condition for virtue is fulfilled. When virtue is present, for one endowed with virtue, the supporting condition for right concentration is fulfilled. When right concentration is present, for one endowed with right concentration, the supporting condition for the knowledge and vision of things as they truly are is fulfilled. When the knowledge and vision of things as they truly are is present, for one endowed with the knowledge and vision of things as they truly are, the supporting condition for disenchantment and dispassion is fulfilled. When disenchantment and dispassion are present, for one endowed with disenchantment and dispassion, the supporting condition for the knowledge and vision of liberation is fulfilled. Just as, bhikkhus, when a tree is endowed with branches and foliage, its outer bark reaches fullness, and its inner bark… its sapwood… its heartwood also reaches fullness; in the same way, bhikkhus, when mindfulness and clear comprehension are present, for one endowed with mindfulness and clear comprehension, the supporting condition for moral shame and moral dread is fulfilled. When moral shame and moral dread are present, for one endowed with moral shame and moral dread… the knowledge and vision of liberation has its supporting condition fulfilled.” The First.

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2. Puṇṇiyasuttaṃ

2. The Discourse to Puṇṇiya

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82. Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti, appekadā na paṭibhātī’’ti? ‘‘Saddho ca, puṇṇiya, bhikkhu hoti, no cupasaṅkamitā; neva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho[Pg.152], puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca; evaṃ tathāgataṃ dhammadesanā paṭibhāti. Saddho ca, puṇṇiya, bhikkhu hoti, upasaṅkamitā ca, no ca payirupāsitā…pe… payirupāsitā ca, no ca paripucchitā… paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti… ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti… sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati… dhātānañca dhammānaṃ atthaṃ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Neva tāva tathāgataṃ dhammadesanā paṭibhāti.

82. Then the Venerable Puṇṇiya approached the Blessed One, paid homage to him, and sat down to one side. Seated thus, the Venerable Puṇṇiya said to the Blessed One: “Venerable sir, what is the cause, what is the reason why at times a teaching of the Dhamma occurs to the Tathāgata, and at other times it does not?” “Puṇṇiya, a bhikkhu may have faith, but he does not approach the Tathāgata; in that case, a teaching of the Dhamma does not occur to the Tathāgata. But when, Puṇṇiya, a bhikkhu has faith and also approaches the Tathāgata, a teaching of the Dhamma occurs to him. A bhikkhu may have faith and approach the Tathāgata, but he does not attend upon him… he attends upon him, but does not ask questions… he asks questions, but does not listen to the Dhamma with an attentive ear… he listens with an attentive ear, but having heard the Dhamma, he does not retain it… having heard the Dhamma, he retains it, but does not investigate the meaning of the teachings he has retained… he investigates the meaning of the teachings he has retained, but having understood the meaning and the teaching, he does not practice in accordance with the Dhamma. In that case, a teaching of the Dhamma does not occur to the Tathāgata.

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‘‘Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya, aṭṭhahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī’’ti. Dutiyaṃ.

“But when, Puṇṇiya, a bhikkhu has faith, approaches the Tathāgata, attends upon him, asks questions, listens to the Dhamma with an attentive ear, retains the Dhamma after hearing it, investigates the meaning of the teachings he has retained, and having understood the meaning and the teaching, practices in accordance with the Dhamma—in that case, a teaching of the Dhamma occurs to the Tathāgata. Puṇṇiya, for one endowed with these eight qualities, a teaching of the Dhamma occurs to the Tathāgata with unerring clarity.” The Second.

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3. Mūlakasuttaṃ

3. The Discourse on the Root

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83. ‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

83. “Bhikkhus, if wanderers of other sects should ask you: ‘Friends, what is the root of all things? What is their origin? What is their source? What is their convergence? What is their chief? What is their sovereign? What is their superior? What is their essence?’—if asked thus, bhikkhus, how would you answer those wanderers of other sects?” “Venerable sir, our teachings have the Blessed One as their root, the Blessed One as their guide, and the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would be illuminated by the Blessed One himself. Having heard it from the Blessed One, the bhikkhus will retain it.”

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‘‘Tena hi, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā[Pg.153], kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Tatiyaṃ.

“In that case, monks, I will teach. Listen to it, apply your minds well; I will speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this: “Monks, if wanderers of other sects should ask you: ‘Friends, what is the root of all phenomena? What is their origin? What is their source? What is their convergence? What is their chief? What is their sovereign? What is their superior? What is their essence?’—if asked thus, monks, you should answer those wanderers of other sects in this way: ‘Friends, all phenomena have desire as their root. All phenomena have attention as their origin. All phenomena have contact as their source. All phenomena have feeling as their convergence. All phenomena have concentration as their chief. All phenomena have mindfulness as their sovereign. All phenomena have wisdom as their superior. All phenomena have liberation as their essence.’ If asked thus, monks, you should answer those wanderers of other sects in this way.” The third.

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4. Corasuttaṃ

4. The Discourse on the Thief

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84. ‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti. Katamehi aṭṭhahi? Appaharantassa paharati, anavasesaṃ ādiyati, itthiṃ hanati, kumāriṃ dūseti, pabbajitaṃ vilumpati, rājakosaṃ vilumpati, accāsanne kammaṃ karoti, na ca nidhānakusalo hoti. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.

84. “Monks, a great thief endowed with eight factors is quickly captured and does not last long. With which eight? He strikes one who is not striking; he takes everything, leaving no remainder; he kills a woman; he violates a maiden; he robs one who has gone forth; he plunders the royal treasury; he operates in the immediate vicinity; and he is not skilled in concealing what has been acquired. Monks, a great thief endowed with these eight factors is quickly captured and does not last long.”

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‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hoti. Katamehi aṭṭhahi? Na appaharantassa paharati, na anavasesaṃ ādiyati, na itthiṃ hanati, na kumāriṃ dūseti, na pabbajitaṃ vilumpati, na rājakosaṃ vilumpati, na accāsanne kammaṃ karoti, nidhānakusalo ca hoti. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hotī’’ti. Catutthaṃ.

“Monks, a great thief endowed with eight factors is not quickly captured and lasts a long time. With which eight? He does not strike one who is not striking; he does not take everything, leaving no remainder; he does not kill a woman; he does not violate a maiden; he does not rob one who has gone forth; he does not plunder the royal treasury; he does not operate in the immediate vicinity; and he is skilled in concealing what has been acquired. Monks, a great thief endowed with these eight factors is not quickly captured and lasts a long time.” The Fourth.

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5. Samaṇasuttaṃ

5. The Discourse on the Ascetic

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85. ‘‘‘Samaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vedagū’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Bhisakko’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Nimmalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vimalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Ñāṇī’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato [Pg.154] sammāsambuddhassa. ‘Vimutto’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti.

85. “Monks, ‘Ascetic’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘Brahmin’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘One who has gone to the end of knowledge’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘Physician’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘The Stainless’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘The Pure’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘The Knower’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. Monks, ‘The Liberated’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One.”

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‘‘Yaṃ samaṇena pattabbaṃ, brāhmaṇena vusīmatā;

Yaṃ vedagunā pattabbaṃ, bhisakkena anuttaraṃ.

“That which is to be attained by an ascetic, by a brahmin who has completed the holy life; that which is to be attained by one who has gone to the end of knowledge, by the unsurpassed physician.

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‘‘Yaṃ nimmalena pattabbaṃ, vimalena sucīmatā;

Yaṃ ñāṇinā ca pattabbaṃ, vimuttena anuttaraṃ.

That which is to be attained by the stainless one, by the spotless pure one; that which is to be attained by the Knower, and by the unsurpassed liberated one.

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‘‘Sohaṃ vijitasaṅgāmo, mutto mocemi bandhanā;

Nāgomhi paramadanto, asekho parinibbuto’’ti. pañcamaṃ;

I am one victorious in battle; being free, I free others from bondage. I am a Nāga, supremely tamed, one beyond training, fully extinguished.” The Fifth.

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6. Yasasuttaṃ

6. The Discourse on Fame

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86. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

86. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Sangha of monks, arrived at a Kosalan brahmin village named Icchānaṅgala. There the Blessed One stayed in the Icchānaṅgala woodland grove. The brahmin householders of Icchānaṅgala heard: “Indeed, the ascetic Gotama, the son of the Sakyans who went forth from the Sakyan clan, has arrived at Icchānaṅgala and is staying in the Icchānaṅgala woodland grove. And a good report about that venerable Gotama has spread thus: ‘That Blessed One is an Arahant, a Perfectly Enlightened One... It is indeed good to see such Arahants.’”

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Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa [Pg.155] nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

Then, when the night had passed, the brahmin householders of Icchānaṅgala, taking abundant hard and soft food, approached the Icchānaṅgala woodland grove. Having approached, they stood outside the gate-house, making a loud and great noise. At that time, the Venerable Nāgita was the Blessed One’s attendant. Then the Blessed One addressed the Venerable Nāgita: “Nāgita, what is that loud and great noise? I imagine it is fishermen quarreling over their catch.” “Venerable sir, these are the brahmin householders of Icchānaṅgala who, having taken abundant hard and soft food, are standing outside the gate-house for the sake of the Blessed One and the Saṅgha of bhikkhus.” “Nāgita, may I not have association with fame, and may fame not have association with me. Let him who is not an obtainer at will, without difficulty, and without trouble of this bliss of renunciation, this bliss of seclusion, this bliss of peace, and this bliss of awakening—of which I am an obtainer at will, without difficulty, and without trouble—relish that filthy pleasure, that drowsy pleasure, and that pleasure of gain, honor, and renown.”

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‘‘Adhivāsetu dāni, bhante, bhagavā. Adhivāsetu sugato. Adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.

“Venerable sir, may the Blessed One now consent. May the Sugata consent. Now, venerable sir, is the time for the Blessed One’s consent. For wherever the Blessed One now goes, the brahmin householders of the towns and the countryside will be inclined towards that very place. Just as, venerable sir, when the sky rains with heavy drops, the waters flow towards the low-lying ground, even so, venerable sir, wherever the Blessed One now goes, the brahmin householders of the towns and the countryside will be inclined towards that very place. For what reason? Because, venerable sir, of the Blessed One’s virtue and wisdom.”

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‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.

“Nāgita, may I not have association with fame, and may fame not have association with me. Let him who is not an obtainer at will, without difficulty, and without trouble of this bliss of renunciation, this bliss of seclusion, this bliss of peace, and this bliss of awakening—of which I am an obtainer at will, without difficulty, and without trouble—relish that filthy pleasure, that drowsy pleasure, and that pleasure of gain, honor, and renown.”

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‘‘Devatāpi kho, nāgita, ekaccā nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhiniyo assu akicchalābhiniyo akasiralābhiniyo, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tumhākampi kho, nāgita, saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttānaṃ viharataṃ evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi [Pg.156] pana me āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttā viharanti’’’.

“Indeed, Nāgita, even some deities are not obtainers at will, without difficulty, and without trouble of this bliss of renunciation, this bliss of seclusion, this bliss of peace, and this bliss of awakening—of which I am an obtainer at will, without difficulty, and without trouble. For you too, Nāgita, while dwelling devoted to coming together, assembling, and living in company, does this thought not occur: ‘Surely these venerables are not obtainers at will, without difficulty, and without trouble of this bliss of renunciation, this bliss of seclusion, this bliss of peace, and this bliss of awakening—of which I am an obtainer at will, without difficulty, and without trouble. That must be why these venerables dwell devoted to coming together, assembling, and living in company.’?”

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‘‘Idhāhaṃ, nāgita, bhikkhū passāmi aññamaññaṃ aṅgulipatodakena sañjagghante saṅkīḷante. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto aññamaññaṃ aṅgulipatodakena sañjagghanti saṅkīḷanti’’’.

“Here, Nāgita, I see bhikkhus laughing loudly and playing, poking one another with their fingers. To me, Nāgita, this thought occurs: ‘Surely these venerables are not obtainers at will, without difficulty, and without trouble of this bliss of renunciation, this bliss of seclusion, this bliss of peace, and this bliss of awakening—of which I am an obtainer at will, without difficulty, and without trouble. That must be why these venerables laugh loudly and play, poking one another with their fingers.’”

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‘‘Idha panāhaṃ, nāgita, bhikkhū passāmi yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutte viharante. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttā viharanti’’’.

“Furthermore, Nāgita, I see bhikkhus who, having eaten as they wished to their belly's fill, dwell devoted to the pleasure of sleeping, the pleasure of lying on their side, and the pleasure of drowsiness. To me, Nāgita, this thought occurs: ‘Surely these venerables are not obtainers at will, without difficulty, and without trouble of this bliss of renunciation, this bliss of seclusion, this bliss of peace, and this bliss of awakening—of which I am an obtainer at will, without difficulty, and without trouble. That must be why these venerables, having eaten as they wished to their belly's fill, dwell devoted to the pleasure of sleeping, the pleasure of lying on their side, and the pleasure of drowsiness.’”

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‘‘Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni imaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṃ tamhā samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

“Here, Nāgita, I see a bhikkhu dwelling near a village, sitting composed. To me, Nāgita, this thought occurs: ‘Now a monastery attendant or a novice will attend to this venerable one and dislodge him from that concentration.’ Therefore, Nāgita, I am not pleased with that bhikkhu’s dwelling near a village.”

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‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekatta’nti. Tenāhaṃ[Pg.157], nāgita, tassa bhikkhuno attamano homi araññavihārena.

Here, Nāgita, I see a forest-dwelling monk sitting in the forest, dozing off. It occurs to me, Nāgita: 'Now this venerable one will dispel this weariness from drowsiness and attend exclusively to the unified perception of the forest.' Therefore, Nāgita, I am pleased with that monk's dwelling in the forest.

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‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

Here, Nāgita, I see a forest-dwelling monk sitting in the forest uncomposed. It occurs to me, Nāgita: ‘Now this venerable one will compose his uncomposed mind, or he will guard his composed mind.’ Therefore, Nāgita, I am pleased with that monk’s dwelling in the forest.

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‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimuccissati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

Here, Nāgita, I see a forest-dwelling monk sitting composed in the forest. It occurs to me, Nāgita: ‘Now this venerable one will liberate his unliberated mind, or he will guard his liberated mind.’ Therefore, Nāgita, I am pleased with that monk’s dwelling in the forest.

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‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ, riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

Here, Nāgita, I see a monk dwelling near a village who obtains robes, almsfood, lodging, and medicinal requisites for the sick. Longing for gain, honor, and renown, he gives up seclusion and abandons remote forest and woodland dwellings; he resorts to a village, town, or royal city and takes up residence there. Therefore, Nāgita, I am not pleased with that monk’s dwelling near a village.

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‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ, na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

Here, Nāgita, I see a forest-dwelling monk who obtains robes, almsfood, lodging, and medicinal requisites for the sick. Having set aside that gain, honor, and renown, he does not relinquish seclusion, he does not abandon remote forest and woodland dwellings. Therefore, Nāgita, I am pleased with that monk’s dwelling in the forest.

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‘‘Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā’’ti. Chaṭṭhaṃ.

When, Nāgita, I am traveling on a long road and see no one ahead or behind me, at that time, Nāgita, I am at ease, even for the purpose of defecating and urinating.” The sixth.

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7. Pattanikujjanasuttaṃ

7. The Discourse on Overturning the Bowl

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87. ‘‘Aṭṭhahi[Pg.158], bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ nikkujjeyya. Katamehi aṭṭhahi? Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ nikkujjeyya.

87. “Bhikkhus, if the Saṅgha wishes, it may overturn the bowl for a lay follower who is endowed with eight qualities. With which eight? He strives for the non-acquisition of gains for bhikkhus, he strives for the disadvantage of bhikkhus, he strives for the non-residence of bhikkhus, he insults and reviles bhikkhus, he causes division between bhikkhus, he speaks in dispraise of the Buddha, he speaks in dispraise of the Dhamma, he speaks in dispraise of the Saṅgha. Bhikkhus, if the Saṅgha wishes, it may overturn the bowl for a lay follower who is endowed with these eight qualities.”

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‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyya. Katamehi aṭṭhahi? Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyyā’’ti. Sattamaṃ.

“Bhikkhus, if the Saṅgha wishes, it may turn the bowl upright for a lay follower who is endowed with eight qualities. With which eight? He does not strive for the non-acquisition of gains for bhikkhus, he does not strive for the disadvantage of bhikkhus, he does not strive for the non-residence of bhikkhus, he does not insult and revile bhikkhus, he does not cause division between bhikkhus, he speaks in praise of the Buddha, he speaks in praise of the Dhamma, he speaks in praise of the Saṅgha. Bhikkhus, if the Saṅgha wishes, it may turn the bowl upright for a lay follower who is endowed with these eight qualities.” Seventh.

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8. Appasādapavedanīyasuttaṃ

8. The Discourse on Announcing Displeasure

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88. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ. Katamehi aṭṭhahi? Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, agocare ca naṃ passanti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.

88. “Bhikkhus, if lay followers wish, they may announce their displeasure with a bhikkhu who is endowed with eight qualities. With which eight? He strives for the non-acquisition of gains for householders, he strives for the disadvantage of householders, he strives for the non-residence of householders, he insults and reviles householders, he causes division between householders, he speaks in dispraise of the Buddha, he speaks in dispraise of the Dhamma, he speaks in dispraise of the Saṅgha, and they see him in an improper resort. Bhikkhus, if lay followers wish, they may announce their displeasure with a bhikkhu who is endowed with these eight qualities.”

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‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyuṃ. Katamehi aṭṭhahi? Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti. Imehi kho, bhikkhave[Pg.159], aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyu’’nti. Aṭṭhamaṃ.

“Bhikkhus, if lay followers wish, they may announce their pleasure with a bhikkhu who is endowed with eight qualities. With which eight? He does not strive for the non-acquisition of gains for householders, he does not strive for the disadvantage of householders, he does not strive for the non-residence of householders, he does not insult and revile householders, he does not cause division between householders, he speaks in praise of the Buddha, he speaks in praise of the Dhamma, he speaks in praise of the Saṅgha, and they see him in a proper resort. Bhikkhus, if lay followers wish, they may announce their pleasure with a bhikkhu who is endowed with these eight qualities.” Eighth.

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9. Paṭisāraṇīyasuttaṃ

9. The Discourse on the Act of Reconciliation

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89. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ kareyya. Katamehi aṭṭhahi? Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ na saccāpeti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyaṃ kammaṃ kareyya.

89. “Bhikkhus, if it wishes, the Saṅgha may carry out an act of reconciliation against a bhikkhu who possesses eight qualities. What eight? He strives for the non-acquisition of gains by householders, he strives for the disadvantage of householders, he insults and reviles householders, he causes division between householders, he speaks in dispraise of the Buddha, he speaks in dispraise of the Dhamma, he speaks in dispraise of the Saṅgha, and he does not fulfill a lawful promise made to householders. Bhikkhus, if it wishes, the Saṅgha may carry out an act of reconciliation against a bhikkhu who possesses these eight qualities.”

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‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyya. Katamehi aṭṭhahi? Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ saccāpeti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyyā’’ti. Navamaṃ.

“Bhikkhus, if it wishes, the Saṅgha may revoke an act of reconciliation for a bhikkhu who possesses eight qualities. What eight? He does not strive for the non-acquisition of gains by householders, he does not strive for the disadvantage of householders, he does not insult and revile householders, he does not cause division between householders, he speaks in praise of the Buddha, he speaks in praise of the Dhamma, he speaks in praise of the Saṅgha, and he fulfills a lawful promise made to householders. Bhikkhus, if it wishes, the Saṅgha may revoke an act of reconciliation for a bhikkhu who possesses these eight qualities.” The ninth.

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10. Sammāvattanasuttaṃ

10. The Discourse on Proper Conduct

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90. ‘‘Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṃ – na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṅghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo. Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā imesu aṭṭhasu dhammesu sammā vattitabba’’nti. Dasamaṃ.

90. “Bhikkhus, a bhikkhu upon whom the Tassapāpiyasikakamma has been carried out should conduct himself properly in regard to eight matters: he should not give the higher ordination; he should not give dependence; a novice should not be made to attend on him; he should not consent to an appointment as an instructor of bhikkhunīs; even if appointed, he should not instruct bhikkhunīs; he should not consent to any appointment by the Saṅgha; he should not be placed in any position of authority; and he should not be the basis for another's rehabilitation. Bhikkhus, a bhikkhu upon whom the Tassapāpiyasikakamma has been carried out should conduct himself properly in regard to these eight matters.” The tenth.

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Sativaggo catuttho.

The Chapter on Mindfulness, the Fourth.

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Tassuddānaṃ –

The summary:

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Satipuṇṇiyamūlena[Pg.160], corasamaṇena pañcamaṃ;

Yaso pattappasādena, paṭisāraṇīyañca vattananti.

Sati, Puṇṇiya, and Mūla; Cora, and Samaṇa as the fifth; Yaso, Patta, and Pasāda; Paṭisāraṇīya and Vattana.

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(10) 5. Sāmaññavaggo

(10) 5. The General Chapter

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91-116. Atha kho bojjhā upāsikā, sirīmā, padumā, sutanā, manujā, uttarā, muttā, khemā, rucī, cundī, bimbī, sumanā, mallikā, tissā, tissamātā, soṇā, soṇāya mātā, kāṇā, kāṇamātā, uttarā nandamātā, visākhā migāramātā, khujjuttarā upāsikā, sāmāvatī upāsikā, suppavāsā koliyadhītā, suppiyā upāsikā, nakulamātā gahapatānī.

91-116. Then the female lay follower Bojjhā, Sirimā, Padumā, Sutanā, Manujā, Uttarā, Muttā, Khemā, Rucī, Cundī, Bimbī, Sumanā, Mallikā, Tissā, Tissā’s mother, Soṇā, Soṇā’s mother, Kāṇā, Kāṇā’s mother, Uttarā who was Nanda's mother, Visākhā who was Migāra’s mother, the female lay follower Khujjuttarā, the female lay follower Sāmāvatī, Suppavāsā the Koliyan daughter, the female lay follower Suppiyā, and Nakula’s mother, the householder's wife.

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Sāmaññavaggo pañcamo.

The General Chapter, the fifth.

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Dutiyapaṇṇāsakaṃ samattaṃ.

The Second Fifty is finished.

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(11). Rāgapeyyālaṃ

(11) The Repetition Section on Passion

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117. ‘‘Rāgassa[Pg.161], bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā’’ti.

117. “Bhikkhus, for the direct knowledge of passion, eight things are to be developed. What eight? Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Bhikkhus, for the direct knowledge of passion, these eight things are to be developed.”

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118. ‘‘Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni pītāni pītavaṇṇāni…pe… lohitakāni lohitakavaṇṇāni…pe… odātāni odātavaṇṇāni…pe… odātanibhāsāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā’’.

118. “Bhikkhus, for the direct knowledge of passion, eight things are to be developed. What eight? Being percipient of form internally, one sees forms externally, limited, beautiful and ugly; having mastered them, one is percipient thus: ‘I know, I see.’ Being percipient of form internally, one sees forms externally, immeasurable, beautiful and ugly; having mastered them, one is percipient thus: ‘I know, I see.’ Not being percipient of form internally, one sees forms externally, limited, beautiful and ugly; having mastered them, one is percipient thus: ‘I know, I see.’ Not being percipient of form internally, one sees forms externally, immeasurable, beautiful and ugly; having mastered them, one is percipient thus: ‘I know, I see.’ Not being percipient of form internally, one sees forms externally that are blue, of blue color, of blue appearance, of blue lustre; or yellow, of yellow color…; or red, of red color…; or white, of white color… of white lustre; having mastered them, one is percipient thus: ‘I know, I see.’ Bhikkhus, for the direct knowledge of passion, these eight things are to be developed.”

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119. ‘‘Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā’’.

119. “Bhikkhus, for the direct knowledge of passion, eight things are to be developed. What eight? (1) One who has form sees forms. (2) Not being percipient of form internally, one sees forms externally. (3) One is resolved only on the beautiful. (4) With the complete transcendence of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, percipient that ‘space is infinite,’ one enters and abides in the sphere of infinite space. (5) By completely transcending the sphere of infinite space, percipient that ‘consciousness is infinite,’ one enters and abides in the sphere of infinite consciousness. (6) By completely transcending the sphere of infinite consciousness, percipient that ‘there is nothing,’ one enters and abides in the sphere of nothingness. (7) By completely transcending the sphere of nothingness, one enters and abides in the sphere of neither-perception-nor-non-perception. (8) By completely transcending the sphere of neither-perception-nor-non-perception, one enters and abides in the cessation of perception and feeling. Bhikkhus, for the direct knowledge of passion, these eight things are to be developed.”

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120-146. ‘‘Rāgassa[Pg.162], bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya…pe… ime aṭṭha dhammā bhāvetabbā’’.

120-146. “Bhikkhus, for the full understanding of passion… for its complete destruction… for its abandoning… for its destruction… for its fading away… for dispassion towards it… for its cessation… for giving it up… for its relinquishment… these eight things are to be developed.”

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147-626. ‘‘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…pe… ime aṭṭha dhammā bhāvetabbā’’ti.

147-626. “For hatred… for delusion… for anger… for resentment… for contempt… for rivalry… for envy… for avarice… for deceit… for craftiness… for obstinacy… for contention… for conceit… for arrogance… for vanity… and for negligence: for their direct knowledge… for their full understanding… for their complete destruction… for their abandoning… for their destruction… for their fading away… for dispassion… for their cessation… for giving them up… for their relinquishment… these eight things are to be developed.”

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Rāgapeyyālaṃ niṭṭhitaṃ.

The Repetition Section on Passion is finished.

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Aṭṭhakanipātapāḷi niṭṭhitā.

The Book of the Eights is finished.