. Namo tassa bhagavato arahato sammāsambuddhassa.

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

Aṅguttaranikāyo

The Numerical Discourses of the Buddha

Dasakanipātapāḷi

The Book of the Tens

1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

1. Ānisaṃsavaggo

1. The Chapter on Benefits

1. Kimatthiyasuttaṃ

1. The Discourse on What Purpose

1. Evaṃ [Pg.257] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

1. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One:

‘‘Kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī’’ti? ‘‘Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti.

“Venerable sir, for what purpose are wholesome virtues, and what is their benefit?” “Ānanda, wholesome virtues have non-remorse as their purpose and non-remorse as their benefit.”

‘‘Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso’’ti? ‘‘Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso’’ti.

“But, venerable sir, what is the purpose and benefit of non-remorse?” “Ānanda, non-remorse has gladness as its purpose and gladness as its benefit.”

‘‘Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsa’’nti.

“But, venerable sir, what purpose does gladness have, and what is its benefit?” “Ānanda, gladness has rapture as its purpose and rapture as its benefit.”

‘‘Pīti pana, bhante, kimatthiyā kimānisaṃsā’’ti? ‘‘Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā’’ti.

“But, venerable sir, for what purpose is rapture? What is its benefit?” “Ānanda, rapture has tranquility as its purpose and tranquility as its benefit.”

‘‘Passaddhi [Pg.258] pana, bhante, kimatthiyā kimānisaṃsā’’ti? ‘‘Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā’’ti.

“But, venerable sir, for what purpose is tranquility? What is its benefit?” “Ānanda, tranquility has happiness as its purpose and happiness as its benefit.”

‘‘Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsa’’nti.

“But, venerable sir, for what purpose is happiness, and what is its benefit?” “Ānanda, happiness has concentration as its purpose and concentration as its benefit.”

‘‘Samādhi pana, bhante, kimatthiyo kimānisaṃso’’ti? ‘‘Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso’’ti.

“But, venerable sir, for what purpose is concentration, and what is its benefit?” “Ānanda, concentration has knowledge and vision of things as they truly are as its purpose, and knowledge and vision of things as they truly are as its benefit.”

‘‘Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsa’’nti? ‘‘Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsa’’nti.

“But, venerable sir, for what purpose is knowledge and vision of things as they truly are, and what is its benefit?” “Ānanda, knowledge and vision of things as they truly are has disenchantment and dispassion as its purpose and disenchantment and dispassion as its benefit.”

‘‘Nibbidāvirāgo pana, bhante kimatthiyo kimānisaṃso’’ti? ‘‘Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.

“But, venerable sir, for what purpose are disenchantment and dispassion, and what is their benefit?” “Ānanda, disenchantment and dispassion have knowledge and vision of liberation as their purpose, and knowledge and vision of liberation as their benefit.”

‘‘Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni; avippaṭisāro pāmojjattho pāmojjānisaṃso; pāmojjaṃ pītatthaṃ pītānisaṃsaṃ; pīti passaddhatthā passaddhānisaṃsā; passaddhi sukhatthā sukhānisaṃsā; sukhaṃ samādhatthaṃ samādhānisaṃsaṃ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī’’ti. Paṭhamaṃ.

“Thus, Ānanda, wholesome virtues have non-remorse as their purpose and non-remorse as their benefit; non-remorse has gladness as its purpose and gladness as its benefit; gladness has rapture as its purpose and rapture as its benefit; rapture has tranquility as its purpose and tranquility as its benefit; tranquility has happiness as its purpose and happiness as its benefit; happiness has concentration as its purpose and concentration as its benefit; concentration has knowledge and vision of things as they truly are as its purpose and knowledge and vision of things as they truly are as its benefit; knowledge and vision of things as they truly are has disenchantment and dispassion as its purpose and disenchantment and dispassion as its benefit; disenchantment and dispassion have knowledge and vision of liberation as their purpose and knowledge and vision of liberation as their benefit. Thus, Ānanda, wholesome virtues lead sequentially to the supreme goal.”

2. Cetanākaraṇīyasuttaṃ

2. The Discourse on Volition

2. ‘‘Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pāmojjaṃ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṃ pītimanassa [Pg.259] kāyo passambhati. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘sukhaṃ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati. Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – ‘cittaṃ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘yathābhūtaṃ jānāmi passāmī’ti. Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati. Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – ‘nibbindāmi virajjāmī’ti. Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati. Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṃ nibbinno viratto vimuttiñāṇadassanaṃ sacchikaroti.

2. “Bhikkhus, for one who is virtuous, accomplished in virtue, it is not necessary to form the intention: ‘May non-remorse arise in me.’ It is the nature of things, bhikkhus, that non-remorse arises in one who is virtuous, accomplished in virtue. For one who has non-remorse, bhikkhus, it is not necessary to form the intention: ‘May gladness arise in me.’ It is the nature of things, bhikkhus, that gladness arises in one who has non-remorse. For one who is gladdened, bhikkhus, it is not necessary to form the intention: ‘May rapture arise in me.’ It is the nature of things, bhikkhus, that rapture arises in one who is gladdened. For one with a rapturous mind, bhikkhus, it is not necessary to form the intention: ‘May my body become tranquil.’ It is the nature of things, bhikkhus, that the body of one with a rapturous mind becomes tranquil. For one whose body is tranquil, bhikkhus, it is not necessary to form the intention: ‘May I feel happiness.’ It is the nature of things, bhikkhus, that one whose body is tranquil feels happiness. For one who is happy, bhikkhus, it is not necessary to form the intention: ‘May my mind become concentrated.’ It is the nature of things, bhikkhus, that the mind of one who is happy becomes concentrated. For one whose mind is concentrated, bhikkhus, it is not necessary to form the intention: ‘May I know and see things as they truly are.’ It is the nature of things, bhikkhus, that one whose mind is concentrated knows and sees things as they truly are. For one who knows and sees things as they truly are, bhikkhus, it is not necessary to form the intention: ‘May I become disenchanted and dispassionate.’ It is the nature of things, bhikkhus, that one who knows and sees things as they truly are becomes disenchanted and dispassionate. For one who is disenchanted and dispassionate, bhikkhus, it is not necessary to form the intention: ‘May I realize the knowledge and vision of liberation.’ It is the nature of things, bhikkhus, that one who is disenchanted and dispassionate realizes the knowledge and vision of liberation.”

‘‘Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso; yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso; sukhaṃ samādhatthaṃ samādhānisaṃsaṃ; passaddhi sukhatthā sukhānisaṃsā; pīti passaddhatthā passaddhānisaṃsā; pāmojjaṃ pītatthaṃ pītānisaṃsaṃ; avippaṭisāro pāmojjattho pāmojjānisaṃso; kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni. Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā’’ti. Dutiyaṃ.

“Thus, bhikkhus, disenchantment and dispassion have the knowledge and vision of liberation as their purpose and as their benefit. Knowledge and vision of things as they truly are have disenchantment and dispassion as their purpose and as their benefit. Concentration has the knowledge and vision of things as they truly are as its purpose and as its benefit. Happiness has concentration as its purpose and as its benefit. Tranquility has happiness as its purpose and as its benefit. Rapture has tranquility as its purpose and as its benefit. Gladness has rapture as its purpose and as its benefit. Non-remorse has gladness as its purpose and as its benefit. Wholesome virtues have non-remorse as their purpose and as their benefit. In this way, bhikkhus, states lead on to subsequent states, states fulfill subsequent states, for the sake of going from the near shore to the far shore.”

3. Paṭhamaupanisasuttaṃ

3. The First Discourse on Supporting Conditions

3. ‘‘Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo[Pg.260]; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

3. “Bhikkhus, for an immoral person, one whose virtue is corrupted, non-remorse has its supporting condition destroyed. When non-remorse is absent, for one whose non-remorse is corrupted, gladness has its supporting condition destroyed. When gladness is absent, for one whose gladness is corrupted, rapture has its supporting condition destroyed. When rapture is absent, for one whose rapture is corrupted, tranquility has its supporting condition destroyed. When tranquility is absent, for one whose tranquility is corrupted, happiness has its supporting condition destroyed. When happiness is absent, for one whose happiness is corrupted, right concentration has its supporting condition destroyed. When right concentration is absent, for one whose right concentration is corrupted, the knowledge and vision of things as they truly are has its supporting condition destroyed. When the knowledge and vision of things as they truly are is absent, for one whose knowledge and vision of things as they truly are is corrupted, disenchantment and dispassion have their supporting condition destroyed. When disenchantment and dispassion are absent, for one whose disenchantment and dispassion are corrupted, the knowledge and vision of liberation has its supporting condition destroyed. Just as, bhikkhus, if a tree’s branches and leaves are corrupted, its outer bark does not come to fulfillment, nor its inner bark, nor its sapwood, nor its heartwood. In the same way, bhikkhus, for an immoral person, one whose virtue is corrupted, non-remorse has its supporting condition destroyed... the knowledge and vision of liberation has its supporting condition destroyed.”

‘‘Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ; sukhe sati sukhasampannassa 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, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Tatiyaṃ.

“Bhikkhus, for a virtuous person, one accomplished in virtue, non-remorse has its condition fulfilled. When non-remorse is present, for one accomplished in non-remorse, gladness has its condition fulfilled. When gladness is present, for one accomplished in gladness, rapture has its condition fulfilled. When rapture is present, for one accomplished in rapture, tranquility has its condition fulfilled. When tranquility is present, for one accomplished in tranquility, happiness has its condition fulfilled. When happiness is present, for one accomplished in happiness, right concentration has its condition fulfilled. When right concentration is present, for one accomplished in right concentration, the knowledge and vision of things as they truly are has its condition fulfilled. When the knowledge and vision of things as they truly are is present, for one accomplished in the knowledge and vision of things as they truly are, disenchantment and dispassion have their condition fulfilled. When disenchantment and dispassion are present, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation has its condition fulfilled. Just as, bhikkhus, if a tree is endowed with branches and leaves, its outer bark comes to fulfillment, as do its inner bark, its sapwood, and its heartwood. In the same way, bhikkhus, for a virtuous person, one accomplished in virtue, non-remorse has its condition fulfilled... the knowledge and vision of liberation has its condition fulfilled.”

4. Dutiyaupanisasuttaṃ

4. The Second Discourse on Supporting Conditions

4. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

4. There, the Venerable Sāriputta addressed the bhikkhus: ‘Friends, for an immoral person, one with corrupted virtue, non-remorse has its supporting condition destroyed. When non-remorse is absent, for one whose non-remorse is corrupted, gladness has its supporting condition destroyed... the knowledge and vision of liberation has its supporting condition destroyed. Just as, friends, for a tree with corrupted branches and leaves, its outer bark does not come to fulfillment, nor its inner bark, nor its sapwood, nor its heartwood. In the same way, friends, for an immoral person, one with corrupted virtue, non-remorse has its supporting condition destroyed. When non-remorse is absent, for one whose non-remorse is corrupted, gladness has its supporting condition destroyed... the knowledge and vision of liberation has its supporting condition destroyed.’

‘‘Sīlavato[Pg.261], āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe. … vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Catutthaṃ.

“Friends, for a virtuous person, one accomplished in virtue, non-remorse has its condition fulfilled. When non-remorse is present, for one accomplished in non-remorse, gladness has its condition fulfilled... the knowledge and vision of liberation has its condition fulfilled. Just as, friends, for a tree endowed with branches and leaves, its outer bark comes to fulfillment, and its inner bark, and its sapwood, and its heartwood come to fulfillment. In the same way, friends, for a virtuous person, one accomplished in virtue, non-remorse has its condition fulfilled. When non-remorse is present, for one accomplished in non-remorse, gladness has its condition fulfilled... the knowledge and vision of liberation has its condition fulfilled.” Fourth.

5. Tatiyaupanisasuttaṃ

5. The Third Discourse on Supporting Conditions

5. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

5. There, the Venerable Ānanda addressed the bhikkhus: ‘Friends, for an immoral person, one with corrupted virtue, non-remorse has its supporting condition destroyed. When non-remorse is absent, for one whose non-remorse is corrupted, gladness has its supporting condition destroyed. When gladness is absent, for one whose gladness is corrupted, rapture has its supporting condition destroyed. When rapture is absent, for one whose rapture is corrupted, tranquility has its supporting condition destroyed. When tranquility is absent, for one whose tranquility is corrupted, happiness has its supporting condition destroyed. When happiness is absent, for one whose happiness is corrupted, right concentration has its supporting condition destroyed. When right concentration is absent, for one whose right concentration is corrupted, the knowledge and vision of things as they truly are has its supporting condition destroyed. When the knowledge and vision of things as they truly are is absent, for one whose knowledge and vision of things as they truly are is corrupted, disenchantment and dispassion have their supporting condition destroyed. When disenchantment and dispassion are absent, for one whose disenchantment and dispassion are corrupted, the knowledge and vision of liberation has its supporting condition destroyed. Just as, friends, for a tree with corrupted branches and leaves, its outer bark does not come to fulfillment, nor its inner bark, nor its sapwood, nor its heartwood. In the same way, friends, for an immoral person, one with corrupted virtue, non-remorse has its supporting condition destroyed. When non-remorse is absent, for one whose non-remorse is corrupted, gladness has its supporting condition destroyed... the knowledge and vision of liberation has its supporting condition destroyed.’

‘‘Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane [Pg.262] sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassana’’nti. Pañcamaṃ.

“Friends, for a virtuous person, one endowed with virtue, the supporting condition for freedom from remorse is fulfilled. When freedom from remorse is present, for one endowed with freedom from remorse, the supporting condition for joy is fulfilled. When joy is present, for one endowed with joy, the supporting condition for rapture is fulfilled. When rapture is present, for one endowed with rapture, the supporting condition for tranquility is fulfilled. When tranquility is present, for one endowed with tranquility, the supporting condition for happiness is fulfilled. When happiness is present, for one endowed with happiness, 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, friends, for a tree endowed with branches and leaves, its outer bark comes to fulfillment, its inner bark, its sapwood, and its heartwood also come to fulfillment; in the same way, friends, for a virtuous person, one endowed with virtue, the supporting condition for freedom from remorse is fulfilled. When freedom from remorse is present, for one endowed with freedom from remorse, the supporting condition for joy is fulfilled… and so on… the knowledge and vision of liberation.” Fifth.

6. Samādhisuttaṃ

6. The Discourse on Concentration

6. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti? ‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti.

6. Then the Venerable Ānanda approached the Blessed One… and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, could there be for a bhikkhu such an attainment of concentration that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air; not be percipient of the base of the infinity of space in the base of the infinity of space, not be percipient of the base of the infinity of consciousness in the base of the infinity of consciousness, not be percipient of the base of nothingness in the base of nothingness, not be percipient of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception; not be percipient of this world in this world, nor of the other world in the other world—and yet he would be percipient?” “There could be, Ānanda. For a bhikkhu, there could be such an attainment of concentration that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air; not be percipient of the base of the infinity of space in the base of the infinity of space, not be percipient of the base of the infinity of consciousness in the base of the infinity of consciousness, not be percipient of the base of nothingness in the base of nothingness, not be percipient of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception; not be percipient of this world in this world, nor of the other world in the other world—and yet he would be percipient.”

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na [Pg.263] viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyattane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti?

“But in what way, venerable sir, could there be for a bhikkhu such an attainment of concentration that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air; not be percipient of the base of the infinity of space in the base of the infinity of space, not be percipient of the base of the infinity of consciousness in the base of the infinity of consciousness, not be percipient of the base of nothingness in the base of nothingness, not be percipient of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception; not be percipient of this world in this world, nor of the other world in the other world—and yet he would be percipient?”

‘‘Idhānanda, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti. Chaṭṭhaṃ.

“Here, Ānanda, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ In this way, Ānanda, there could be for a bhikkhu such an attainment of concentration that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air; not be percipient of the base of the infinity of space in the base of the infinity of space, not be percipient of the base of the infinity of consciousness in the base of the infinity of consciousness, not be percipient of the base of nothingness in the base of nothingness, not be percipient of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception; not be percipient of this world in this world, nor of the other world in the other world—and yet he would be percipient.” Sixth.

7. Sāriputtasuttaṃ

7. The Discourse with Sāriputta

7. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

7. Then the Venerable Ānanda approached the Venerable Sāriputta. Having approached, he exchanged courteous greetings with the Venerable Sāriputta. After concluding this courteous and memorable talk, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta:

‘‘Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā’’ti?

“Friend Sāriputta, could there be for a bhikkhu an attainment of concentration of such a kind that he would be percipient neither of earth in earth, nor of water in water, nor of fire in fire, nor of air in air; nor of the base of the infinity of space in the base of the infinity of space, nor of the base of the infinity of consciousness in the base of the infinity of consciousness, nor of the base of nothingness in the base of nothingness, nor of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception; nor of this world in this world, nor of the other world in the other world—and yet he would still be percipient?”

‘‘Siyā[Pg.264], āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… na paraloke paralokasaññī assa; saññī ca pana assā’’ti.

“It is possible, friend Ānanda, for a bhikkhu to have an attainment of concentration of such a kind that he would be percipient neither of earth in the earth element… nor of a world beyond in a world beyond—and yet he would still be percipient.”

‘‘Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… saññī ca pana assā’’ti? ‘‘Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ. Tatthāhaṃ tathārūpaṃ samādhiṃ samāpajjiṃ yathā neva pathaviyaṃ pathavisaññī ahosiṃ, na āpasmiṃ āposaññī ahosiṃ, na tejasmiṃ tejosaññī ahosiṃ, na vāyasmiṃ vāyosaññī ahosiṃ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ, na idhaloke idhalokasaññī ahosiṃ, na paraloke paralokasaññī ahosiṃ; saññī ca pana ahosi’’nti.

“But in what way, friend Sāriputta, could there be for a bhikkhu an attainment of concentration of such a kind that he would be percipient neither of earth in the earth element… and yet he would still be percipient?” “On one occasion, friend Ānanda, I was dwelling right here in Sāvatthī in the Andhavana. There I attained such a concentration that I was percipient neither of earth in the earth element, nor of water in the water element, nor of fire in the fire element, nor of air in the air element, nor of the base of the infinity of space in the base of the infinity of space, nor of the base of the infinity of consciousness in the base of the infinity of consciousness, nor of the base of nothingness in the base of nothingness, nor of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, nor of this world in this world, nor of a world beyond in a world beyond—and yet I was still percipient.”

‘‘Kiṃsaññī panāyasmā sāriputto tasmiṃ samaye ahosī’’ti? ‘‘Bhavanirodho nibbānaṃ bhavanirodho nibbāna’’nti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṃ kho, āvuso, ‘bhavanirodho nibbānaṃ bhavanirodho nibbāna’nti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbāna’nti saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosi’’nti. Sattamaṃ.

“Of what was the Venerable Sāriputta percipient at that time?” “Friend, the perception ‘The cessation of becoming is Nibbāna; the cessation of becoming is Nibbāna’ occurred to me, as one perception arose and another ceased. Just as, friend, for a burning fire of wood-splinters, one flame arises and another ceases; even so, friend, the perception ‘The cessation of becoming is Nibbāna; the cessation of becoming is Nibbāna’ occurred, as one perception arose and another ceased. And, friend, at that time I was percipient of ‘The cessation of becoming is Nibbāna’.”

8. Jhānasuttaṃ

8. The Discourse on Jhāna

8. ‘‘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.

8. “Bhikkhus, a bhikkhu is endowed with faith, but is not endowed with virtue; thus he is incomplete in that factor. That factor should be fulfilled by him, reflecting thus: ‘How might I be one who is endowed with faith and also endowed with virtue?’ And when, bhikkhus, a bhikkhu is endowed with faith and is also endowed with virtue, he is thus complete in that factor.

‘‘Saddho [Pg.265] ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko pantasenāsano… āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī… catunnañca 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, vinayadharo ca, āraññiko ca pantasenāsano, 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 endowed with faith and is endowed with virtue, but is not learned... is learned, but is not a speaker of the Dhamma... is a speaker of the Dhamma, but does not frequent assemblies... frequents assemblies, but does not teach the Dhamma in an assembly with confidence... teaches the Dhamma in an assembly with confidence, but is not an expert in the Vinaya... is an expert in the Vinaya, but is not a forest-dweller, one who resorts to remote lodgings... is a forest-dweller, one who resorts to remote lodgings, but is not an obtainer at will, without trouble, without difficulty, of the four jhānas which pertain to the higher mind and are pleasant abidings in this very life... obtains at will, without trouble, without difficulty, the four jhānas which pertain to the higher mind and are pleasant abidings in this very life, but does not, through the destruction of the taints, in this very life, having realized it for himself with direct knowledge, enter and abide in the taintless liberation of mind, liberation by wisdom. Thus he is incomplete in that factor. That factor should be fulfilled by him, reflecting thus: ‘How might I be one who is endowed with faith, endowed with virtue, learned, a speaker of the Dhamma, one who frequents assemblies, and who teaches the Dhamma in an assembly with confidence; an expert in the Vinaya; a forest-dweller, one who resorts to remote lodgings; an obtainer at will, without trouble, without difficulty, of the four jhānas which pertain to the higher mind and are pleasant abidings in this very life; and how might I, through the destruction of the taints, in this very life, having realized it for myself with direct knowledge, enter and abide in the taintless liberation of mind, liberation by wisdom?’”

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, 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, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Aṭṭhamaṃ.

“And when, bhikkhus, a bhikkhu is endowed with faith, is endowed with virtue, is learned, is a speaker of the Dhamma, frequents assemblies, teaches the Dhamma in an assembly with confidence, is an expert in the Vinaya, is a forest-dweller who resorts to remote lodgings, is an obtainer at will, without trouble, without difficulty, of the four jhānas which pertain to the higher mind and are pleasant abidings in this very life, and, through the destruction of the taints, in this very life, having realized it for himself with direct knowledge, enters and abides in the taintless liberation of mind, liberation by wisdom—thus he is complete in that factor. Bhikkhus, a bhikkhu endowed with these ten qualities is completely inspiring and complete in all aspects.”

9. Santavimokkhasuttaṃ

9. The Discourse on Peaceful Liberation

9. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā…pe… sīlavā ca, no ca bahussuto… bahussuto ca, no ca dhammakathiko… dhammakathiko ca, no [Pg.266] ca parisāvacaro… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti… visārado ca parisāya dhammaṃ deseti, no ca vinayadharo… vinayadharo ca, no ca āraññiko pantasenāsano… āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati… ye te santā vimokkhā atikkamma rūpe āruppā te ca 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, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti.

9. “Bhikkhus, a bhikkhu is faithful, but not virtuous… he is virtuous, but not learned… he is learned, but not a teacher of the Dhamma… he is a teacher of the Dhamma, but does not frequent assemblies… he frequents assemblies, but is not confident when teaching the Dhamma to an assembly… he is confident when teaching the Dhamma to an assembly, but is not an expert in the Vinaya… he is an expert in the Vinaya, but is not a forest-dweller who uses remote lodgings… he is a forest-dweller who uses remote lodgings, but does not dwell having touched with the body and abiding in those peaceful, formless liberations that transcend form… he dwells having touched with the body and abiding in those peaceful, formless liberations that transcend form, 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 dwell having attained it. In this way, he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful and virtuous, learned, a teacher of the Dhamma, one who frequents assemblies, confident when teaching the Dhamma to an assembly, an expert in the Vinaya, a forest-dweller who uses remote lodgings; and how might I dwell having touched with the body and abiding in those peaceful, formless liberations that transcend form; and how might I, through the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and dwell having attained it?’”

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Navamaṃ.

“But when, bhikkhus, a bhikkhu is faithful, virtuous, learned, a teacher of the Dhamma, one who frequents assemblies, confident when teaching the Dhamma to an assembly, an expert in the Vinaya, a forest-dweller who uses remote lodgings; and he dwells having touched with the body and abiding in those peaceful, formless liberations that transcend form; and through the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and dwells having attained it; in this way, he is complete in that factor. Bhikkhus, a bhikkhu endowed with these ten qualities is inspiring on all sides and complete in all respects.” The ninth.

10. Vijjāsuttaṃ

10. The Discourse on Knowledge

10. ‘‘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.

10. “Bhikkhus, a bhikkhu is faithful, but not virtuous. In this way, he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful and also virtuous?’ And when, bhikkhus, a bhikkhu is both faithful and virtuous, in this way he is complete in that factor.

‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca, no ca dhammakathiko dhammakathiko ca, no ca parisāvacaro parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti visārado [Pg.267] ca parisāya dhammaṃ deseti, no ca vinayadharo vinayadharo ca, no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Anekavihitañca…pe… pubbenivāsaṃ anussarati, no ca dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, no ca āsavānaṃ khayā…pe… 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, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyaṃ, āsavānañca khayā…pe… sacchikatvā upasampajja vihareyya’nti.

“Bhikkhus, a bhikkhu is faithful and virtuous, but not learned… he is learned, but not a teacher of the Dhamma… he is a teacher of the Dhamma, but does not frequent assemblies… he frequents assemblies, but is not confident when teaching the Dhamma to an assembly… he is confident when teaching the Dhamma to an assembly, but is not an expert in the Vinaya… he is an expert in the Vinaya, but does not recollect his manifold past lives, that is, one birth, two births… and so, with their aspects and details, recollects his manifold past lives… he recollects his manifold past lives, but with the divine eye, which is purified and surpasses the human, he does not see… beings passing on and being reborn according to their kamma… with the divine eye, which is purified and surpasses the human, he sees… beings passing on and being reborn according to their kamma, but does not, through the destruction of the taints… realize for himself and dwell having attained it. In this way, he is incomplete in that factor. That factor should be fulfilled by him, thinking: ‘How might I be faithful, virtuous, learned, a teacher of the Dhamma, one who frequents assemblies, confident when teaching the Dhamma to an assembly, and an expert in the Vinaya; and how might I recollect my manifold past lives… with their aspects and details; and with the divine eye, which is purified and surpasses the human… know beings passing on and being reborn according to their kamma; and through the destruction of the taints… realize for myself and dwell having attained it?’”

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Dasamaṃ.

“But when, bhikkhus, a bhikkhu is faithful, virtuous, learned, a teacher of the Dhamma, one who frequents assemblies, confident when teaching the Dhamma to an assembly, and an expert in the Vinaya; and he recollects his manifold past lives, that is, one birth, two births… and so, with their aspects and details, recollects his manifold past lives; and with the divine eye, which is purified and surpasses the human… he knows beings passing on and being reborn according to their kamma; and through the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and dwells having attained it; in this way, he is complete in that factor. Bhikkhus, a bhikkhu endowed with these ten qualities is inspiring on all sides and complete in all respects.” The tenth.

Ānisaṃsavaggo paṭhamo.

The First Chapter on Benefits.

Tassuddānaṃ –

The Summary:

Kimatthiyaṃ cetanā ca, tayo upanisāpi ca;

Samādhi sāriputto ca, jhānaṃ santena vijjayāti.

For What Purpose?, Volition, and three on Proximate Cause; Concentration, Sāriputta, Faith, the Secluded, and Knowledge.

2. Nāthavaggo

2. The Chapter on a Protector

1. Senāsanasuttaṃ

1. The Discourse on Lodgings

11. ‘‘Pañcaṅgasamannāgato[Pg.268], bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.

11. Monks, a monk endowed with five factors, by frequenting and resorting to a dwelling endowed with five factors, would, before long, through the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, enter upon and abide therein.

‘‘Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… bhagavā’ti; appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

And how, monks, is a monk endowed with five factors? Here, monks, a monk has faith; he believes in the enlightenment of the Tathāgata, thus: ‘For this reason, the Blessed One is... a Blessed One.’ He is without illness, without affliction, endowed with a digestive power that functions evenly, being neither too cold nor too hot, but moderate and suitable for striving. He is not fraudulent or deceitful; he reveals himself as he truly is to the Teacher or to his wise companions in the holy life. He dwells with energy aroused for the abandoning of unwholesome states and for the attainment of wholesome states; he is strong, of firm exertion, not shirking the burden in regard to wholesome states. He is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering. In this way, monks, a monk is endowed with five factors.

‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ ; tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā; tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā; te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti; tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṃ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti. Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva [Pg.269] āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā’’ti. Paṭhamaṃ.

And how, monks, is a lodging endowed with five factors? Here, monks, a lodging is neither too far nor too near, and is convenient for coming and going. By day it is not crowded, and by night it is quiet and without clamor. There is little contact from gadflies, mosquitoes, wind, sun, and creeping things. Moreover, for one dwelling in that lodging, the requisites of robes, almsfood, lodging, and medicines for the sick arise without difficulty. Furthermore, in that lodging dwell elder monks who are learned, who have mastered the traditions, bearers of the Dhamma, bearers of the Vinaya, and bearers of the Mātikās. From time to time, he approaches them to ask and inquire: ‘Venerable sirs, how is this? What is the meaning of this?’ Those venerable ones then clarify what was unclear, reveal what was undisclosed, and dispel doubt regarding various matters that are grounds for doubt. In this way, monks, a lodging is endowed with five factors. Monks, a monk endowed with five factors, by frequenting and resorting to a lodging endowed with five factors, would, before long, through the destruction of the taints... enter upon and abide therein.

2. Pañcaṅgasuttaṃ

2. The Discourse on the Five Factors

12. ‘‘Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati. Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

12. Bhikkhus, a bhikkhu who has abandoned five factors and is endowed with five factors is called in this Dhamma and Vinaya ‘one who is complete, who has lived the holy life, a supreme person.’ And how, bhikkhus, is a bhikkhu one who has abandoned five factors? Here, bhikkhus, for a bhikkhu, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and worry are abandoned, and doubt is abandoned. In this way, bhikkhus, a bhikkhu is one who has abandoned five factors.

‘‘Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

And how, bhikkhus, is a bhikkhu endowed with five factors? Here, bhikkhus, a bhikkhu is endowed with the aggregate of virtue of one beyond training, the aggregate of concentration of one beyond training, the aggregate of wisdom of one beyond training, the aggregate of liberation of one beyond training, and the aggregate of the knowledge and vision of liberation of one beyond training. In this way, bhikkhus, a bhikkhu is endowed with five factors.

‘‘Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.

Indeed, bhikkhus, a bhikkhu who has abandoned five factors and is endowed with five factors is called in this Dhamma and Vinaya ‘one who is complete, who has lived the holy life, a supreme person.’

‘‘Kāmacchando ca byāpādo, thinamiddhañca bhikkhuno;

Uddhaccaṃ vicikicchā ca, sabbasova na vijjati.

Sensual desire and ill will, sloth and torpor, restlessness, and doubt—for a bhikkhu, these are not found at all.

‘‘Asekhena ca sīlena, asekhena samādhinā;

Vimuttiyā ca sampanno, ñāṇena ca tathāvidho.

Endowed with the virtue of one beyond training, and with the concentration of one beyond training, and with liberation; and likewise with such knowledge.

‘‘Sa ve pañcaṅgasampanno, pañca aṅge vivajjayaṃ ;

Imasmiṃ dhammavinaye, kevalī iti vuccatī’’ti. dutiyaṃ;

He indeed, endowed with five factors, while abandoning five factors, is called ‘the complete one’ in this Dhamma and Vinaya.

3. Saṃyojanasuttaṃ

3. The Discourse on the Fetters

13. ‘‘Dasayimāni, bhikkhave, saṃyojanāni. Katamāni dasa? Pañcorambhāgiyāni saṃyojanāni, pañcuddhambhāgiyāni saṃyojanāni. Katamāni pañcorambhāgiyāni [Pg.270] saṃyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo – imāni pañcorambhāgiyāni saṃyojanāni.

13. Bhikkhus, there are these ten fetters. What ten? The five lower fetters and the five higher fetters. What are the five lower fetters? Identity view, doubt, clinging to precepts and practices, sensual desire, and ill will—these are the five lower fetters.

‘‘Katamāni pañcuddhambhāgiyāni saṃyojanāni? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañcuddhambhāgiyāni saṃyojanāni. Imāni kho, bhikkhave, dasa saṃyojanānī’’ti. Tatiyaṃ.

What are the five higher fetters? Lust for form, lust for the formless, conceit, restlessness, and ignorance—these are the five higher fetters. Indeed, bhikkhus, these are the ten fetters.

4. Cetokhilasuttaṃ

4. The Discourse on Mental Barrenness

14. ‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

14. Bhikkhus, for whatever bhikkhu or bhikkhuni the five states of mental barrenness are unabandoned and the five bonds of the mind are unsevered, for them, as night and day pass, a decline in wholesome states is to be expected, not growth.

‘‘Katamassa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

For whom are the five states of mental barrenness unabandoned? Here, bhikkhus, a bhikkhu doubts the Teacher, is uncertain, is not resolved, and is not confident. Bhikkhus, for that bhikkhu who doubts the Teacher, is uncertain, is not resolved, and is not confident, his mind does not incline towards ardor, application, perseverance, and striving. For one whose mind does not incline towards ardor, application, perseverance, and striving, in this way for him this first state of mental barrenness is unabandoned.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati…pe… saṅghe kaṅkhati… sikkhāya kaṅkhati… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imassa pañca cetokhilā appahīnā honti.

Furthermore, bhikkhus, a bhikkhu doubts the Dhamma... he doubts the Sangha... he doubts the training... he is angry with his companions in the holy life, displeased, resentful, and his mind has become barren. Bhikkhus, for that bhikkhu who is angry with his companions in the holy life, displeased, resentful, and whose mind has become barren, his mind does not incline towards ardor, application, perseverance, and striving. For one whose mind does not incline towards ardor, application, perseverance, and striving, in this way for him this fifth state of mental barrenness is unabandoned. For him, these five states of mental barrenness are unabandoned.

‘‘Katamassa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho[Pg.271], tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

For whom are the five bonds of the mind unsevered? Here, bhikkhus, a bhikkhu is not free from passion for sensual pleasures; his desire has not departed, his affection has not departed, his thirst has not departed, his fever has not departed, and his craving has not departed. Bhikkhus, for that bhikkhu who is not free from passion for sensual pleasures, whose desire, affection, thirst, fever, and craving have not departed, his mind does not incline towards ardor, application, perseverance, and striving. For one whose mind does not incline towards ardor, application, perseverance, and striving, in this way for him this first bond of the mind is unsevered.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… rūpe avītarāgo hoti…pe… yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati… aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imassa pañca cetasovinibandhā asamucchinnā honti.

Furthermore, bhikkhus, a bhikkhu is not free from passion for the body... he is not free from passion for forms... having eaten to his belly's content, as much as he desires, he dwells devoted to the pleasure of lying down, the pleasure of lying on his side, and the pleasure of drowsiness... he practices the holy life aspiring to some order of devas, thinking: ‘By this virtue, or this observance, or this austerity, or this holy life, I will become a deva or some other kind of deva.’ Bhikkhus, for that bhikkhu who practices the holy life aspiring to some order of devas... his mind does not incline towards ardor, application, perseverance, and striving. For one whose mind does not incline towards ardor, application, perseverance, and striving, in this way for him this fifth bond of the mind is unsevered. For him, these five bonds of the mind are unsevered.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

Bhikkhus, for whatever bhikkhu or bhikkhuni these five states of mental barrenness are unabandoned and these five bonds of the mind are unsevered, for them, as night and day pass, only a decline in wholesome states is to be expected, not growth.

‘‘Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

Just as, bhikkhus, during the waning fortnight, as night and day pass for the moon, it wanes in beauty, wanes in its orb, wanes in its radiance, and wanes in its height and breadth; even so, bhikkhus, for whatever bhikkhu or bhikkhuni these five states of mental barrenness are unabandoned and these five bonds of the mind are unsevered, for them, as night and day pass, only a decline in wholesome states is to be expected, not growth.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

Bhikkhus, for whatever bhikkhu or bhikkhuni the five states of mental barrenness are abandoned and the five bonds of the mind are well severed, for them, as night and day pass, only growth in wholesome states is to be expected, not decline.

‘‘Katamassa [Pg.272] pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.

For whom are the five states of mental barrenness abandoned? Here, bhikkhus, a bhikkhu does not doubt the Teacher, is not uncertain, is resolved, and is confident. Bhikkhus, for that bhikkhu who does not doubt the Teacher, is not uncertain, is resolved, and is confident, his mind inclines towards ardor, application, perseverance, and striving. For one whose mind inclines towards ardor, application, perseverance, and striving, in this way for him this first state of mental barrenness is abandoned.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati…pe… saṅghe na kaṅkhati… sikkhāya na kaṅkhati … sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imassa pañca cetokhilā pahīnā honti.

Furthermore, bhikkhus, a bhikkhu does not doubt the Dhamma... he does not doubt the Sangha... he does not doubt the training... he is not angry with his companions in the holy life, is pleased, not resentful, and his mind has not become barren. Bhikkhus, for that bhikkhu who is not angry with his companions in the holy life, is pleased, not resentful, and whose mind has not become barren, his mind inclines towards ardor, application, perseverance, and striving. For one whose mind inclines towards ardor, application, perseverance, and striving, in this way for him this fifth state of mental barrenness is abandoned. For him, these five states of mental barrenness are abandoned.

‘‘Katamassa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

And what, for him, are the five bonds of the mind that are completely cut off? Here, bhikkhus, a bhikkhu is devoid of lust for sensual pleasures, without desire, without affection, without thirst, without feverish burning, and without craving. Bhikkhus, for a bhikkhu who is devoid of lust for sensual pleasures, without desire, without affection, without thirst, without feverish burning, and without craving, his mind inclines to ardor, to application, to perseverance, and to striving. For one whose mind inclines to ardor, application, perseverance, and striving, in this way this first bond of the mind is completely cut off for him.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti …pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya…pe… devaññataro vāti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho [Pg.273] susamucchinno hoti. Imassa pañca cetasovinibandhā susamucchinnā honti.

Furthermore, bhikkhus, a bhikkhu is without lust for the body… and so on… without lust for forms… and so on… he does not, after eating his fill, dwell devoted to the pleasure of lying down, the pleasure of lying on his side, and the pleasure of drowsiness. He does not lead the holy life aspiring to some group of devas, thinking: ‘By this virtue, or vow, or austerity, or holy life, I will become a deva or some other deva.’ Bhikkhus, for a bhikkhu who does not lead the holy life aspiring to some group of devas… or some other deva, his mind inclines toward ardor, application, perseverance, and striving. For one whose mind inclines toward ardor, application, perseverance, and striving, in this way this fifth bond of the mind is completely cut off for him. For him, these five bonds of the mind are completely cut off.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

Bhikkhus, for any bhikkhu or bhikkhuni for whom these five mental barrennesses are abandoned and these five bonds of the mind are completely cut off, for them, whatever night or day comes, only growth in wholesome qualities is to be expected, not decline.

‘‘Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī’’ti. Catutthaṃ.

Just as, bhikkhus, during the bright fortnight, as night and day pass for the moon, it only increases in beauty, increases in its orb, increases in its radiance, and increases in its height and breadth; so too, bhikkhus, for any bhikkhu or bhikkhuni for whom these five mental barrennesses are abandoned and these five bonds of the mind are completely cut off, for them, whatever night or day comes, only growth in wholesome qualities is to be expected, not decline.” Fourth.

5. Appamādasuttaṃ

5. The Discourse on Heedfulness

15. ‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

15. Bhikkhus, as many beings as there are—footless, two-footed, four-footed, or many-footed; with form or formless; percipient, non-percipient, or neither-percipient-nor-non-percipient—the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, is declared the foremost among them. So too, bhikkhus, whatever wholesome states there are, they are all rooted in heedfulness and converge on heedfulness. Heedfulness is declared the foremost among them.

‘‘Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

Just as, bhikkhus, the footprints of all living beings that roam the jungle can be placed within an elephant’s footprint, and the elephant’s footprint is declared the foremost among them in terms of size; so too, bhikkhus, whatever wholesome states there are, they are all rooted in heedfulness and converge on heedfulness. Heedfulness is declared the foremost among them.

‘‘Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

Just as, bhikkhus, in a peaked-roof house, whatever rafters there are all lead to the peak, incline towards the peak, and converge on the peak, and the peak is declared the foremost among them; so too, bhikkhus, whatever wholesome states there are, they are all rooted in heedfulness and converge on heedfulness. Heedfulness is declared the foremost among them.

‘‘Seyyathāpi[Pg.274], bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

Just as, bhikkhus, of all root fragrances, black tagara is declared the foremost; so too, bhikkhus… and so on…

‘‘Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

Just as, bhikkhus, of all heartwood fragrances, red sandalwood is declared the foremost; so too, bhikkhus… and so on…

‘‘Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

Just as, bhikkhus, of all flower fragrances, jasmine is declared the foremost; so too, bhikkhus… and so on…

‘‘Seyyathāpi, bhikkhave, ye keci khuddarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; evamevaṃ kho, bhikkhave…pe….

Just as, bhikkhus, all petty kings are followers of a wheel-turning monarch, and the wheel-turning monarch is declared the foremost among them; so too, bhikkhus… and so on…

‘‘Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave…pe….

Just as, bhikkhus, the radiance of all the stars does not amount to a sixteenth part of the moon’s radiance, and the moon’s radiance is declared the foremost among them; so too, bhikkhus… and so on…

‘‘Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṃ kho, bhikkhave…pe….

Just as, bhikkhus, in the autumn, when the sky is clear and cloudless, the sun, ascending into the firmament, dispels all darkness from space and shines and burns and radiates; so too, bhikkhus… and so on…

‘‘Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyatī’’ti. Pañcamaṃ.

Just as, bhikkhus, the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—all lead to the ocean, slope towards the ocean, incline towards the ocean, and tend towards the ocean, and the great ocean is declared the foremost among them; so too, bhikkhus, whatever wholesome states there are, all are rooted in heedfulness and converge on heedfulness. Heedfulness is declared the foremost among them.” Fifth.

6. Āhuneyyasuttaṃ

6. The Discourse on Those Worthy of Offerings

16. ‘‘Dasayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame dasa? Tathāgato arahaṃ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū – ime kho, bhikkhave, dasa puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Chaṭṭhaṃ.

16. Bhikkhus, these ten individuals are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which ten? The Tathāgata, the Arahant, the Perfectly Enlightened One; a Paccekabuddha; one liberated in both ways; one liberated by wisdom; a body-witness; one who has attained the view; one liberated by faith; a faith-follower; a Dhamma-follower; and one who has attained the change-of-lineage. These, bhikkhus, are the ten individuals worthy of offerings... an unsurpassed field of merit for the world. Sixth.

7. Paṭhamanāthasuttaṃ

7. The First Discourse on a Refuge

17. ‘‘Sanāthā[Pg.275], bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo nāthakaraṇo.

17. Dwell with a refuge, bhikkhus, not without a refuge. One without a refuge, bhikkhus, dwells in suffering. These ten, bhikkhus, are qualities that make a refuge. Which ten? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, is perfect in conduct and resort, and sees danger in the slightest faults, undertaking and training in the training rules. That a bhikkhu is virtuous... undertaking and training in the training rules—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu 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. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is learned, retaining what he has heard and accumulating what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with right meaning and phrasing, which proclaim the holy life that is utterly complete and pure—such teachings he has heard in abundance, has retained, recited verbally, examined with the mind, and thoroughly penetrated with wisdom. That a bhikkhu is learned... and thoroughly penetrated with wisdom—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu has good friends, good companions, and is inclined towards good friends. That a bhikkhu has good friends, good companions, and is inclined towards good friends—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti…pe… anusāsaniṃ, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is easy to admonish, endowed with qualities that make him easy to admonish; he is patient and receives instruction respectfully. That a bhikkhu is easy to admonish... and receives instruction respectfully—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ…pe… alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is skillful and not lazy in the various duties for his companions in the holy life, whether high or low. He is endowed with the wisdom to investigate the means for accomplishing them, and is capable of doing them and of organizing them. That a bhikkhu is skillful... and is capable of doing them and of organizing them—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti [Pg.276] piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is a lover of the Dhamma, his speech is endearing, and he has great joy in the higher Dhamma and the higher Vinaya. That a bhikkhu is a lover of the Dhamma, his speech is endearing, and he has great joy in the higher Dhamma and the higher Vinaya—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is strong, firm in his exertion, not casting off the burden in regard to wholesome qualities. That a bhikkhu dwells with energy aroused... not casting off the burden in regard to wholesome qualities—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is content with whatever robe, almsfood, lodging, and medicinal requisites for the sick he may get. That a bhikkhu is content with whatever robe, almsfood, lodging, and medicinal requisites for the sick he may get—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is mindful, endowed with supreme mindfulness and prudence, able to remember and recollect what was done and said long ago. That a bhikkhu is mindful... able to remember and recollect what was done and said long ago—this too is a quality that makes a refuge.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is wise, endowed with wisdom regarding arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering. That a bhikkhu is wise... and leads rightly to the complete destruction of suffering—this too is a quality that makes a refuge.

‘‘Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā’’ti. Sattamaṃ.

Dwell with a refuge, bhikkhus, not without a refuge. One without a refuge, bhikkhus, dwells in suffering. These, bhikkhus, are indeed the ten qualities that make a refuge. Seventh.

8. Dutiyanāthasuttaṃ

8. The Second Discourse on a Refuge

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

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

‘‘Sanāthā[Pg.277], bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. ‘Sīlavā vatāyaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Dwell with a protector, bhikkhus, not without one. One without a protector dwells in suffering, bhikkhus. These ten, bhikkhus, are qualities that make a protector. What ten? Here, bhikkhus, a bhikkhu is virtuous... he trains, having undertaken the training rules. ‘Indeed, this bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults; he trains, having undertaken the training rules.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. ‘Bahussuto vatāyaṃ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Furthermore, bhikkhus, a bhikkhu is one of great learning... they are well penetrated by wisdom. ‘Indeed, this bhikkhu is one of great learning, a bearer of what has been heard, an accumulator of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the holy life that is utterly complete and pure—such teachings have been much heard by him, borne in mind, practiced by speech, examined by the mind, and well penetrated by wisdom.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. ‘Kalyāṇamitto vatāyaṃ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Furthermore, bhikkhus, a bhikkhu has good friends, good companions, and is devoted to good friends. ‘Indeed, this bhikkhu has good friends, good companions, and is devoted to good friends.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. ‘Suvaco vatāyaṃ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsani’nti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa [Pg.278] navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Furthermore, bhikkhus, a bhikkhu is easy to admonish, endowed with qualities that make one easy to admonish; he is patient and accepts instruction respectfully. ‘Indeed, this bhikkhu is easy to admonish, endowed with qualities that make one easy to admonish; he is patient and accepts instruction respectfully.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. ‘Yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho vatāyaṃ bhikkhu analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātu’nti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Furthermore, bhikkhus, a bhikkhu is skilled and not lazy in the various duties, great and small, for his companions in the holy life; he is endowed with an inquiring wisdom suitable for the task, and is competent to carry it out and to organize it. ‘Indeed, this bhikkhu is skilled and not lazy in the various duties, great and small, for his companions in the holy life; he is endowed with an inquiring wisdom suitable for the task, and is competent to carry it out and to organize it.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. ‘Dhammakāmo vatāyaṃ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Furthermore, bhikkhus, a bhikkhu is a lover of the Dhamma, one whose conversation is dear, and who has great joy in the higher Dhamma and the higher Vinaya. ‘Indeed, this bhikkhu is a lover of the Dhamma, one whose conversation is dear, and who has great joy in the higher Dhamma and the higher Vinaya.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṃ bhikkhu viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Furthermore, bhikkhus, a bhikkhu dwells with aroused energy for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is strong, of steadfast exertion, not laying down the burden in regard to wholesome qualities. ‘Indeed, this bhikkhu dwells with aroused energy for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is strong, of steadfast exertion, not laying down the burden in regard to wholesome qualities.’ Thus, the elder bhikkhus consider him fit to be spoken to and instructed; the middle bhikkhus... and the new bhikkhus consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the elder, middle, and new bhikkhus, only growth in wholesome qualities is to be expected, not decline. This, too, is a quality that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭho vatāyaṃ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi [Pg.279] naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is content with whatever kind of robes, almsfood, lodging, and medicinal requisites for the sick he may receive. ‘Indeed, this bhikkhu is content with whatever kind of robes, almsfood, lodging, and medicinal requisites for the sick he may receive’—thus thinking, the senior bhikkhus, too, consider him fit to be spoken to and instructed; the middle bhikkhus... the junior bhikkhus, too, consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the senior, middle, and junior bhikkhus, only growth is to be expected in wholesome states, not decline. This quality, too, is one that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Satimā vatāyaṃ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is mindful, endowed with supreme mindfulness and discretion; he is one who remembers and recollects what was done and said long ago. ‘Indeed, this bhikkhu is mindful, endowed with supreme mindfulness and discretion; he is one who remembers and recollects what was done and said long ago’—thus thinking, the senior bhikkhus, too, consider him fit to be spoken to and instructed; the middle bhikkhus... the junior bhikkhus, too, consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the senior, middle, and junior bhikkhus, only growth is to be expected in wholesome states, not decline. This quality, too, is one that makes a protector.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavā vatāyaṃ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa…pe… no parihāni. Ayampi dhammo nāthakaraṇo.

Furthermore, bhikkhus, a bhikkhu is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and rightly leads to the complete destruction of suffering. ‘Indeed, this bhikkhu is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and rightly leads to the complete destruction of suffering’—thus thinking, the senior bhikkhus, too, consider him fit to be spoken to and instructed; the middle bhikkhus... the junior bhikkhus, too, consider him fit to be spoken to and instructed. For him, who is regarded with compassion by the senior, middle, and junior bhikkhus, only growth is to be expected in wholesome states, not decline. This quality, too, is one that makes a protector.

‘‘Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Aṭṭhamaṃ.

“Dwell with a protector, bhikkhus, not without one. One without a protector, bhikkhus, dwells in suffering. These, indeed, bhikkhus, are the ten qualities that make a protector.” The Blessed One said this. With delighted minds, those bhikkhus rejoiced in the Blessed One’s words. The Eighth.

9. Paṭhamaariyāvāsasuttaṃ

9. The First Discourse on the Abodes of the Noble Ones

19. ‘‘Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā[Pg.280], ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā’’ti. Navamaṃ.

19. “Bhikkhus, these are the ten abodes of the noble ones, in which the noble ones have dwelt, dwell, or will dwell. Which ten? Here, bhikkhus, a bhikkhu is one who has abandoned five factors, is endowed with six factors, has a single guard, has four supports, is one whose individual truths have been dispelled, is one whose quests have been completely stilled, is one whose intentions are unclouded, is one whose bodily formations are tranquilized, is one whose mind is well liberated, and is one whose wisdom is well liberated. These, bhikkhus, are the ten abodes of the noble ones, in which the noble ones have dwelt, dwell, or will dwell.” The ninth.

10. Dutiyaariyāvāsasuttaṃ

10. The Second Discourse on the Abodes of the Noble Ones

20. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi…pe….

20. At one time the Blessed One was dwelling among the Kurus, at a market town of the Kurus named Kammāsadhamma. There the Blessed One addressed the bhikkhus...

‘‘Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

“Bhikkhus, these are the ten abodes of the noble ones, in which the noble ones have dwelt, dwell, or will dwell. What are the ten? Here, bhikkhus, a bhikkhu is one who has abandoned five factors, is endowed with six factors, has a single guard, has four supports, is one whose individual truths have been dispelled, is one whose quests have been completely stilled, is one whose intentions are unclouded, is one whose bodily formations are tranquilized, is one whose mind is well liberated, and is one whose wisdom is well liberated.

‘‘Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

“And how, bhikkhus, is a bhikkhu one who has abandoned five factors? Here, bhikkhus, for a bhikkhu, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned. Thus, bhikkhus, a bhikkhu is one who has abandoned five factors.

‘‘Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti.

“And how, bhikkhus, is a bhikkhu endowed with six factors? Here, bhikkhus, having seen a form with the eye, a bhikkhu is neither pleased nor displeased but dwells equanimous, mindful, and clearly comprehending. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental phenomenon with the mind, he is neither pleased nor displeased but dwells equanimous, mindful, and clearly comprehending. Thus, bhikkhus, a bhikkhu is endowed with six factors.

‘‘Kathañca, bhikkhave, bhikkhu ekārakkho hoti? Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṃ kho, bhikkhave, bhikkhu ekārakkho hoti.

“And how, bhikkhus, is a bhikkhu one with a single guard? Here, bhikkhus, a bhikkhu is endowed with a mind guarded by mindfulness. Thus, bhikkhus, a bhikkhu is one with a single guard.

‘‘Kathañca, bhikkhave, bhikkhu caturāpasseno hoti? Idha, bhikkhave, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, bhikkhave, bhikkhu caturāpasseno hoti.

“And how, bhikkhus, is a bhikkhu one with four supports? Here, bhikkhus, a bhikkhu, with discernment, makes use of certain things; with discernment, he endures certain things; with discernment, he avoids certain things; with discernment, he dispels certain things. Thus, bhikkhus, a bhikkhu is one with four supports.

‘‘Kathañca[Pg.281], bhikkhave, bhikkhu paṇunnapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti.

“And how, monks, is a monk one whose individual truths have been dispelled? Here, monks, for a monk, whatever various individual truths there are of the many ascetics and brahmins—such as, ‘the world is eternal,’ or ‘the world is not eternal,’ ‘the world is finite,’ or ‘the world is infinite,’ ‘the soul is the same as the body,’ or ‘the soul is different from the body,’ ‘a being exists after death,’ or ‘a being does not exist after death,’ ‘a being both exists and does not exist after death,’ or ‘a being neither exists nor does not exist after death’—all these have been dispelled, well dispelled, discarded, disgorged, released, abandoned, and relinquished. Thus, monks, a monk is one whose individual truths have been dispelled.

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

“And how, monks, is a monk one whose quests have been completely stilled? Here, monks, for a monk, the quest for sensual pleasures is abandoned, the quest for existence is abandoned, and the quest for the holy life is pacified. Thus, monks, a monk is one whose quests have been completely stilled.

‘‘Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti? Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. Evaṃ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti.

“And how, monks, is a monk one whose intentions are unclouded? Here, monks, for a monk, sensual intention is abandoned, the intention of ill will is abandoned, and the intention of harming is abandoned. Thus, monks, a monk is one whose intentions are unclouded.

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

“And how, monks, is a monk one whose bodily formations are tranquilized? Here, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, a monk enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. Thus, monks, a monk is one whose bodily formations are tranquilized.

‘‘Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti? Idha, bhikkhave, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. Evaṃ kho, bhikkhave, bhikkhu suvimuttacitto hoti.

“And how, monks, is a monk one whose mind is well liberated? Here, monks, a monk’s mind is liberated from lust, liberated from hatred, and liberated from delusion. Thus, monks, a monk is one whose mind is well liberated.

‘‘Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti? Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti, doso me pahīno…pe… ‘moho [Pg.282] me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. Evaṃ kho, bhikkhave, bhikkhu suvimuttapañño hoti.

“And how, monks, is a monk one whose wisdom is well liberated? Here, monks, a monk understands: ‘My lust has been abandoned, its root cut off, made like a palm stump, brought to a state of non-existence, and is of a nature not to arise in the future.’ He understands: ‘My hatred has been abandoned...’ He understands: ‘My delusion has been abandoned, its root cut off, made like a palm stump, brought to a state of non-existence, and is of a nature not to arise in the future.’ Thus, monks, a monk is one whose wisdom is well liberated.

‘‘Ye hi keci, bhikkhave, atītamaddhānaṃ ariyā ariyāvāse āvasiṃsu, sabbe te imeva dasa ariyāvāse āvasiṃsu; ye hi keci, bhikkhave, anāgatamaddhānaṃ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti; ye hi keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti. Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā’’ti. Dasamaṃ.

“Monks, whatever noble ones in the past have dwelt in noble abodes, all have dwelt in these same ten noble abodes. Whatever noble ones in the future will dwell in noble abodes, all will dwell in these same ten noble abodes. Whatever noble ones at present dwell in noble abodes, all dwell in these same ten noble abodes. These, monks, are the ten noble abodes in which noble ones have dwelt, are dwelling, or will dwell.” Tenth.

Nāthavaggo dutiyo.

The Second Chapter on Protectors.

Tassuddānaṃ –

The summary for this is:

Senāsanañca pañcaṅgaṃ, saṃyojanākhilena ca;

Appamādo āhuneyyo, dve nāthā dve ariyāvāsāti.

Lodging, the five factors, fetters and barrenness; Heedfulness, worthy of offerings, two on protectors, and two on noble abodes.

3. Mahāvaggo

3. The Great Chapter

1. Sīhanādasuttaṃ

1. The Discourse on the Lion’s Roar

21. ‘‘Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisaṃ anuviloketi. Samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Taṃ kissa hetu? ‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti!

21. “Monks, the lion, the king of beasts, emerges from his lair in the evening. Having emerged from his lair, he stretches. Having stretched, he surveys the four directions all around. Having surveyed the four directions all around, he lets out a lion’s roar three times. Having let out a lion’s roar three times, he sets out in search of prey. For what reason? ‘May I not cause the destruction of small creatures that have gone to a precarious place!’”

‘‘‘Sīho’ti, kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.

“‘The Lion,’ monks, is a designation for the Tathāgata, the Arahant, the Perfectly and Completely Awakened One. When the Tathāgata teaches the Dhamma to an assembly, this is his lion’s roar.”

‘‘Dasayimāni[Pg.283], bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Monks, there are these ten powers of a Tathāgata, endowed with which the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma. What are the ten? Here, monks, the Tathāgata understands, as it really is, cause as cause and what is not a cause as not a cause. That the Tathāgata understands, as it really is, cause as cause and what is not a cause as not a cause—this, monks, is a power of the Tathāgata. Relying on this power, the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Furthermore, monks, the Tathāgata understands, as it really is, the result of the undertaking of past, future, and present kamma, with its supporting conditions and its root causes. That the Tathāgata understands, as it really is, the result of the undertaking of past, future, and present kamma, with its supporting conditions and its root causes—this, monks, is a power of the Tathāgata. Relying on this power, the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata understands, as it really is, the path that leads to all destinations. That the Tathāgata understands, as it really is, the path that leads to all destinations—this, Bhikkhus, is a power of the Tathāgata. Relying on this power, the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata understands, as it really is, the world with its many and various elements. That the Tathāgata understands, as it really is, the world with its many and various elements—this, Bhikkhus, is a power of the Tathāgata… and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata understands, as it really is, the various dispositions of beings. That the Tathāgata understands, as it really is, the various dispositions of beings—this, Bhikkhus, is a power of the Tathāgata… and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ [Pg.284] indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata understands, as it really is, the state of maturity and immaturity of the faculties of other beings and other persons. That the Tathāgata understands, as it really is, the state of maturity and immaturity of the faculties of other beings and other persons—this, Bhikkhus, is a power of the Tathāgata… and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi…pe… pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata understands, as it really is, the defilement, purification, and emergence concerning the absorptions, liberations, concentrations, and attainments. That the Tathāgata understands this… this, Bhikkhus, is a power of the Tathāgata… and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, 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 anussarati. Yampi bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata recollects his manifold past abodes, that is to say: 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 cosmic contraction, many eons of cosmic expansion, and many eons of cosmic contraction and expansion. ‘In that existence I had such a name, belonged to such a clan, had such an appearance, was sustained by such food, experienced such pleasure and pain, and had such a lifespan. Passing away from there, I was reborn in another existence. There too I had such a name, belonged to such a clan, had such an appearance, was sustained by such food, experienced such pleasure and pain, and had such a lifespan. Passing away from there, I have been reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. That the Tathāgata, Bhikkhus, recollects his manifold past abodes, that is to say: one birth, two births… and so on… thus he recollects his manifold past abodes with their aspects and details—this, Bhikkhus, is a power of the Tathāgata. Relying on this power, the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena [Pg.285] 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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and being reborn—inferior and superior, beautiful and ugly, bound for a good destination and a bad destination—and he understands beings who fare according to their kamma: ‘Indeed, these beings—who were endowed with misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view—with the breakup of the body, after death, have been reborn in the plane of deprivation, in a bad destination, in a state of ruin, in hell. Or indeed, these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook actions based on right view—with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, bound for a good destination and a bad destination—and he understands beings who fare according to their kamma. That the Tathāgata, Bhikkhus, with the divine eye, which is purified and surpasses the human… and so on… understands beings who fare according to their kamma—this, Bhikkhus, is a power of the Tathāgata. Relying on this power, the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma.

‘‘Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Furthermore, Bhikkhus, the Tathāgata, through the destruction of the taints, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, dwells having attained it. That the Tathāgata, Bhikkhus, through the destruction of the taints, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, dwells having attained it—this, Bhikkhus, is a power of the Tathāgata. Relying on this power, the Tathāgata claims the supreme position, roars his lion’s roar in the assemblies, and sets in motion the excellent Wheel of Dhamma.

‘‘Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. Paṭhamaṃ.

“These, monks, are the ten powers of the Tathāgata, endowed with which the Tathāgata claims the foremost position, roars his lion’s roar in the assemblies, and sets in motion the supreme wheel.” The First.

2. Adhivuttipadasuttaṃ

2. The Discourse on the Grounds for Declaration

22. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

22. Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One then said this to the Venerable Ānanda, who was seated to one side:

‘‘Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ abhiññā sacchikiriyāya saṃvattanti, visārado ahaṃ, ānanda, tattha paṭijānāmi. ‘Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno santaṃ vā atthīti ñassati, asantaṃ vā natthīti ñassati, hīnaṃ vā hīnanti ñassati[Pg.286], paṇītaṃ vā paṇītanti ñassati, sauttaraṃ vā sauttaranti ñassati, anuttaraṃ vā anuttaranti ñassati; yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā, tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṃ vijjati. Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ. Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi.

“Ānanda, concerning those principles that conduce to the direct knowledge and realization of the various grounds for declaration, I am confident, Ānanda, in making this claim: ‘To teach the Dhamma in such and such a way that one who practices accordingly will know what is present as ‘it is present,’ and what is not present as ‘it is not present’; what is inferior as ‘it is inferior,’ and what is sublime as ‘it is sublime’; what is surpassable as ‘it is surpassable,’ and what is unsurpassable as ‘it is unsurpassable.’ And in whatever way a thing is to be known, to be seen, or to be realized, in that very way one will know it, will see it, or will realize it. This possibility exists. This, Ānanda, is the unsurpassed among knowledges, namely, the knowledge of things as they truly are in each case. And I declare, Ānanda, that there is no other knowledge higher or more excellent than this knowledge.

‘‘Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Ānanda, these are the ten powers of a Tathāgata, possessed of which the Tathāgata claims the foremost position, utters the lion’s roar in the assemblies, and sets in motion the supreme wheel. What are the ten? Here, Ānanda, the Tathāgata understands as it truly is cause as cause, and non-cause as non-cause. Ānanda, that the Tathāgata understands as it truly is cause as cause, and non-cause as non-cause—this, Ānanda, is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost position, utters the lion’s roar in the assemblies, and sets in motion the supreme wheel.

‘‘Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata understands as it truly is, by way of condition and cause, the result of actions undertaken in the past, future, and present. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata understands as it truly is the path that leads to all destinations. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti. Yampānanda …pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata understands as it truly is the world with its many elements and various elements. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata understands as it truly is the diverse dispositions of beings. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata understands as it truly is the state of maturity and immaturity of the faculties of other beings and other individuals. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata understands as it truly is the defilement, purification, and emergence of the absorptions, liberations, concentrations, and attainments. And that, Ānanda… this, Ānanda…

‘‘Puna [Pg.287] caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata recollects his manifold past abodes, that is to say: one birth, two births… and so on… thus with their aspects and details he recollects his manifold past abodes. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampānanda…pe… idampānanda…pe….

“Furthermore, Ānanda, the Tathāgata, with the divine eye, which is purified and surpasses the human… and so on… understands beings who fare according to their kamma. And that, Ānanda… this, Ānanda…

‘‘Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Furthermore, Ānanda, the Tathāgata, through the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, abides having attained it. And that, Ānanda, the Tathāgata, through the destruction of the taints… abides having attained it. This, Ānanda, is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost position, utters the lion’s roar in the assemblies, and sets in motion the supreme wheel.

‘‘Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. Dutiyaṃ.

“These, indeed, Ānanda, are the ten powers of a Tathāgata, possessed of which the Tathāgata claims the foremost position, utters the lion’s roar in the assemblies, and sets in motion the supreme wheel.” The Second.

3. Kāyasuttaṃ

3. The Discourse on the Body

23. ‘‘Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

23. “Monks, there are phenomena that are to be abandoned by the body, not by speech. Monks, there are phenomena that are to be abandoned by speech, not by the body. Monks, there are phenomena that are to be abandoned neither by the body nor by speech, but are to be abandoned by seeing with wisdom.

‘‘Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ kāyena. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – ‘āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena. Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.

“And what, monks, are the phenomena that are to be abandoned by the body, not by speech? Here, monks, a bhikkhu has fallen into some unwholesome group of offenses by way of the body. His wise fellow practitioners, having investigated, say to him: ‘The venerable one has indeed fallen into some unwholesome group of offenses by way of the body. It would be good, venerable sir, if you were to abandon bodily misconduct and develop bodily good conduct.’ Being spoken to thus by his wise fellow practitioners who have investigated, he abandons bodily misconduct and develops bodily good conduct. These, monks, are called the phenomena that are to be abandoned by the body, not by speech.

‘‘Katame [Pg.288] ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – ‘āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya. Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.

“And what, monks, are the phenomena that are to be abandoned by speech, not by the body? Here, monks, a bhikkhu has fallen into some unwholesome group of offenses by way of speech. His wise fellow practitioners, having investigated, say to him: ‘The venerable one has indeed fallen into some unwholesome group of offenses by way of speech. It would be good, venerable sir, if you were to abandon verbal misconduct and develop verbal good conduct.’ Being spoken to thus by his wise fellow practitioners who have investigated, he abandons verbal misconduct and develops verbal good conduct. These, monks, are called the phenomena that are to be abandoned by speech, not by the body.

‘‘Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Doso, bhikkhave…pe… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ.

“And what, monks, are the phenomena that are to be abandoned neither by the body nor by speech, but are to be abandoned by seeing with wisdom? Greed, monks, is to be abandoned neither by the body nor by speech, but is to be abandoned by seeing with wisdom. Hatred, monks… delusion… anger… resentment… denigration… spiteful rivalry… stinginess, monks, is to be abandoned neither by the body nor by speech, but is to be abandoned by seeing with wisdom.

‘‘Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā issā? Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti – ‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti – ‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti. Ayaṃ vuccati, bhikkhave, pāpikā issā.

“Evil envy, monks, is to be abandoned neither by the body nor by speech, but is to be abandoned by seeing with wisdom. And what, monks, is evil envy? Here, monks, a householder or a householder’s son prospers with wealth, grain, silver, or gold. Therein, a certain slave or dependent thinks: ‘Oh, may this householder or householder’s son not prosper with wealth, grain, silver, or gold!’ Or a recluse or brahmin is an obtainer of robes, almsfood, lodging, and medicinal requisites for the sick. Therein, a certain recluse or brahmin thinks: ‘Oh, may this venerable one not be an obtainer of robes, almsfood, lodging, and medicinal requisites for the sick!’ This, monks, is called evil envy.

‘‘Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā icchā? Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṃ jāneyyu’nti icchati; dussīlo samāno ‘sīlavāti maṃ jāneyyu’nti icchati; appassuto samāno ‘bahussutoti maṃ jāneyyu’nti icchati; saṅgaṇikārāmo samāno ‘pavivittoti maṃ jāneyyu’nti icchati; kusīto samāno ‘āraddhavīriyoti maṃ jāneyyu’nti icchati; muṭṭhassati samāno ‘upaṭṭhitassatīti maṃ jāneyyu’nti icchati; asamāhito samāno ‘samāhitoti maṃ [Pg.289] jāneyyu’nti icchati; duppañño samāno ‘paññavāti maṃ jāneyyu’nti icchati; akhīṇāsavo samāno ‘khīṇāsavoti maṃ jāneyyu’nti icchati. Ayaṃ vuccati, bhikkhave, pāpikā icchā. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

“Evil desire, monks, is to be abandoned neither by the body nor by speech, but is to be abandoned by seeing with wisdom. And what, monks, is evil desire? Here, monks, a certain person, being without faith, desires: ‘May they know me as one with faith!’ Being immoral, he desires: ‘May they know me as virtuous!’ Being of little learning, he desires: ‘May they know me as very learned!’ Delighting in company, he desires: ‘May they know me as secluded!’ Being lazy, he desires: ‘May they know me as energetic!’ Being of lapsed mindfulness, he desires: ‘May they know me as one whose mindfulness is established!’ Being unconcentrated, he desires: ‘May they know me as concentrated!’ Being unwise, he desires: ‘May they know me as wise!’ Not being one whose taints are destroyed, he desires: ‘May they know me as one whose taints are destroyed!’ This, monks, is called evil desire. These, monks, are called the phenomena that are to be abandoned neither by the body nor by speech, but are to be abandoned by seeing with wisdom.

‘‘Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya iriyati. So evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī’ti.

“If, monks, greed arises having overcome that bhikkhu, or hatred… delusion… anger… resentment… denigration… spiteful rivalry… stinginess… evil envy… or evil desire arises having overcome him, he should be understood thus: ‘This venerable one does not understand in such a way that for one who understands, greed does not arise; that is why greed arises having overcome this venerable one. This venerable one does not understand in such a way that for one who understands, hatred… delusion… anger… resentment… denigration… spiteful rivalry… stinginess… evil envy… or evil desire does not arise; that is why evil desire arises having overcome this venerable one.’”

‘‘Tañce, bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya iriyati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho … upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī’’’ti. Tatiyaṃ.

“If, monks, greed does not arise having overcome that bhikkhu, or hatred… delusion… anger… resentment… denigration… spiteful rivalry… stinginess… evil envy… or evil desire does not arise having overcome him, he should be understood thus: ‘This venerable one understands in such a way that for one who understands, greed does not arise; that is why greed does not arise having overcome this venerable one. This venerable one understands in such a way that for one who understands, hatred… delusion… anger… resentment… denigration… spiteful rivalry… stinginess… evil envy… or evil desire does not arise; that is why evil desire does not arise having overcome this venerable one.’” The third.

4. Mahācundasuttaṃ

4. The Mahācunda Sutta

24. Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

24. At one time, the Venerable Mahācunda was dwelling in Ceti at Sahajāti. There, the Venerable Mahācunda addressed the bhikkhus: “Friends, bhikkhus!” “Friend,” those bhikkhus replied to the Venerable Mahācunda. The Venerable Mahācunda said this:

‘‘Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamma’nti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho [Pg.290] … kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Friends, when a bhikkhu makes a claim to knowledge, saying: ‘I know this Dhamma, I see this Dhamma’—but if greed overcomes and remains in that bhikkhu, or hatred… or delusion… or anger… or resentment… or denigration… or spiteful rivalry… or stinginess… or evil envy… or evil desire overcomes and remains in him, then he should be understood thus: ‘This venerable one does not understand in such a way that for one who understands, greed does not arise; that is why greed overcomes and remains in this venerable one. This venerable one does not understand in such a way that for one who understands, hatred… or delusion… or anger… or resentment… or denigration… or spiteful rivalry… or stinginess… or evil envy… or evil desire does not arise; that is why evil desire overcomes and remains in this venerable one.’”

‘‘Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno – ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Friends, when a bhikkhu makes a claim to development, saying: ‘I am one with a developed body, developed virtue, developed mind, and developed wisdom’—but if greed overcomes and remains in that bhikkhu, or hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire overcomes and remains in him, then he should be understood thus: ‘This venerable one does not know in such a way that for one who knows, greed does not arise; for that is why greed overcomes and remains in this venerable one. This venerable one does not know in such a way that for one who knows, hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not arise; for that is why evil desire overcomes and remains in this venerable one.’”

‘‘Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Friends, when a bhikkhu makes a claim to knowledge and a claim to development, saying: ‘I know this Dhamma, I see this Dhamma; I am one with a developed body, developed virtue, developed mind, and developed wisdom’—but if greed overcomes and remains in that bhikkhu, or hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire overcomes and remains in him, then he should be understood thus: ‘This venerable one does not know in such a way that for one who knows, greed does not arise; for that is why greed overcomes and remains in this venerable one. This venerable one does not know in such a way that for one who knows, hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not arise; for that is why evil desire overcomes and remains in this venerable one.’”

‘‘Seyyathāpi[Pg.291], āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – ‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.

“Just as, friends, a man who is poor might claim to be rich, or a man without wealth might claim to be wealthy, or a man without possessions might claim to be opulent. When some matter arises requiring wealth, he would be unable to bring forth wealth, or grain, or silver, or gold. Then they would know him thus: ‘This man, though poor, claims to be rich; this man, though without wealth, claims to be wealthy; this man, though without possessions, claims to be opulent. For what reason? Because when some matter arises requiring wealth, this man is unable to bring forth wealth, or grain, or silver, or gold.’”

‘‘Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Taṃ ce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā … pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“In the very same way, friends, when a bhikkhu makes a claim to knowledge and a claim to development, saying: ‘I know this Dhamma, I see this Dhamma; I am one with a developed body, developed virtue, developed mind, and developed wisdom’—but if greed overcomes and remains in that bhikkhu, or hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire overcomes and remains in him, then he should be understood thus: ‘This venerable one does not know in such a way that for one who knows, greed does not arise; for that is why greed overcomes and remains in this venerable one. This venerable one does not know in such a way that for one who knows, hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not arise; for that is why evil desire overcomes and remains in this venerable one.’”

‘‘Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamma’nti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

“Friends, when a bhikkhu makes a claim to knowledge, saying: ‘I know this Dhamma, I see this Dhamma’—and if greed does not overcome and remain in that bhikkhu, and if hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not overcome and remain in him, then he should be understood thus: ‘This venerable one knows in such a way that for one who knows, greed does not arise; for that is why greed does not overcome and remain in this venerable one. This venerable one knows in such a way that for one who knows, hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not arise; for that is why evil desire does not overcome and remain in this venerable one.’”

‘‘Bhāvanāvādaṃ[Pg.292], āvuso, bhikkhu vadamāno – ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

“Friends, when a bhikkhu makes a claim to development, saying: ‘I have a developed body, developed virtue, a developed mind, and developed wisdom’—and if greed does not overcome and remain in that bhikkhu, and if hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not overcome and remain in him, then he should be understood thus: ‘This venerable one knows in such a way that for one who knows, greed does not arise; for that is why greed does not overcome and remain in this venerable one. This venerable one knows in such a way that for one who knows, hatred… or delusion… or anger… or enmity… or denigration… or contempt… or stinginess… or evil envy… or evil desire does not arise; for that is why evil desire does not overcome and remain in this venerable one.’”

‘‘Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

Friends, when a bhikkhu speaks of knowledge and of cultivation, saying: ‘I know this Dhamma, I see this Dhamma; I have a developed body, developed virtue, a developed mind, and developed wisdom’—and if greed does not overcome and persist in that bhikkhu, nor hatred… nor delusion… nor anger… nor enmity… nor contempt… nor rivalry… nor stinginess… nor evil envy… nor evil desire overcomes and persists in him, then he should be understood thus: ‘This venerable one knows in such a way that for one who knows thus, greed does not arise; for that reason, greed does not overcome and persist in this venerable one. This venerable one knows in such a way that for one who knows thus, hatred does not arise… nor delusion… nor anger… nor enmity… nor contempt… nor rivalry… nor stinginess… nor evil envy… nor evil desire does not arise; for that reason, evil desire does not overcome and persist in this venerable one.’

‘‘Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – ‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.

Friends, just as a man who is affluent might speak of affluence, one who is wealthy might speak of wealth, and one who is opulent might speak of opulence. If some business to be done with wealth were to arise, he would be able to supply wealth, or grain, or silver, or gold. They would know him thus: ‘This venerable one, being affluent, speaks of affluence; this venerable one, being wealthy, speaks of wealth; this venerable one, being opulent, speaks of opulence. For what reason? Because this venerable one is able to supply wealth, or grain, or silver, or gold whenever some business to be done with wealth arises.’

Evamevaṃ [Pg.293] kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’’’ti. Catutthaṃ.

In this very same way, friends, when a bhikkhu speaks of knowledge and of cultivation, saying: ‘I know this Dhamma, I see this Dhamma; I have a developed body, developed virtue, a developed mind, and developed wisdom’—and if greed does not overcome and persist in that bhikkhu, nor hatred… nor delusion… nor anger… nor enmity… nor contempt… nor rivalry… nor stinginess… nor evil envy… nor evil desire overcomes and persists in him, then he should be understood thus: ‘This venerable one knows in such a way that for one who knows thus, greed does not arise; for that reason, greed does not overcome and persist in this venerable one. This venerable one knows in such a way that for one who knows thus, hatred does not arise… nor delusion… nor anger… nor enmity… nor contempt… nor rivalry… nor stinginess… nor evil envy… nor evil desire does not arise; for that reason, evil desire does not overcome and persist in this venerable one.’ The fourth.

5. Kasiṇasuttaṃ

5. The Kasiṇa Sutta

25. ‘‘Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanānī’’ti. Pañcamaṃ.

25. “Bhikkhus, there are these ten kasiṇa bases. What ten? One perceives the earth kasiṇa above, below, and across, as non-dual and immeasurable. One perceives the water kasiṇa… the fire kasiṇa… the air kasiṇa… the blue kasiṇa… the yellow kasiṇa… the red kasiṇa… the white kasiṇa… the space kasiṇa… one perceives the consciousness kasiṇa above, below, and across, as non-dual and immeasurable. These, indeed, bhikkhus, are the ten kasiṇa bases.” Fifth.

6. Kāḷīsuttaṃ

6. The Kāḷī Sutta

26. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate. Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā [Pg.294] kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā kumāripañhesu –

26. At one time the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara on the Pavatta mountain. Then the female lay follower Kāḷī of Kuraraghara approached the Venerable Mahākaccāna, paid homage to him, and sat down to one side. Seated to one side, the female lay follower Kāḷī of Kuraraghara said to the Venerable Mahākaccāna: “Venerable sir, this was stated by the Blessed One in the Questions of the Maiden:”

‘Atthassa pattiṃ hadayassa santiṃ,Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ jhāyaṃ sukhamanubodhiṃ,Tasmā janena na karomi sakkhiṃ ;

Sakkhī na sampajjati kenaci me’ti.

“‘Having conquered the army of pleasant and agreeable forms, meditating alone, I have awakened to happiness: the attainment of the goal, the peace of the heart. Therefore, I do not form an intimacy with people; no intimacy is established for me with anyone.’”

‘‘Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

“Venerable sir, how is the meaning of this, which was spoken in brief by the Blessed One, to be understood in detail?”

‘‘Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.

“Sister, some ascetics and brahmins have regarded the supreme attainment of the earth kasiṇa as the goal. The Blessed One directly knew the full extent of the supremacy of the earth kasiṇa attainment. Having directly known it, the Blessed One saw its gratification, its danger, and the escape from it; he saw the knowledge and vision of the path and not-path. Because he saw its gratification, its danger, and the escape, and because he saw the knowledge and vision of the path and not-path, the attainment of the goal and the peace of heart became known to him.

‘‘Āpokasiṇasamāpattiparamā kho, bhagini…pe… tejokasiṇasamāpattiparamā kho, bhagini… vāyokasiṇasamāpattiparamā kho, bhagini… nīlakasiṇasamāpattiparamā kho, bhagini… pītakasiṇasamāpattiparamā kho, bhagini… lohitakasiṇasamāpattiparamā kho, bhagini… odātakasiṇasamāpattiparamā kho, bhagini… ākāsakasiṇasamāpattiparamā kho, bhagini… viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ. Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu –

“Sister, some ascetics and brahmins have produced the supreme attainment of the water kasiṇa, thinking, ‘This is the goal.’… the supreme attainment of the fire kasiṇa… the supreme attainment of the air kasiṇa… the supreme attainment of the blue kasiṇa… the supreme attainment of the yellow kasiṇa… the supreme attainment of the red kasiṇa… the supreme attainment of the white kasiṇa… the supreme attainment of the space kasiṇa… some ascetics and brahmins have produced the supreme attainment of the consciousness kasiṇa, thinking, ‘This is the goal.’ The Blessed One directly knew the full extent of the supremacy of the consciousness kasiṇa attainment. Having directly known it, the Blessed One saw its gratification, its danger, and the escape from it; he saw the knowledge and vision of the path and not-path. Because he saw its gratification, its danger, and the escape, and because he saw the knowledge and vision of the path and not-path, the attainment of the goal and the peace of heart became known to him. Thus, sister, what was said by the Blessed One in the Questions of the Maiden is as follows:”

‘Atthassa [Pg.295] pattiṃ hadayassa santiṃ,Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ jhāyaṃ sukhamanubodhiṃ,Tasmā janena na karomi sakkhiṃ;

Sakkhī na sampajjati kenaci me’ti.

“‘Having conquered the army of pleasant and agreeable forms, meditating alone, I have awakened to happiness: the attainment of the goal, the peace of the heart. Therefore, I do not form an intimacy with people; no intimacy is established for me with anyone.’”

‘‘Imassa kho, bhagini, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Chaṭṭhaṃ.

“Sister, this is how the meaning of that brief statement spoken by the Blessed One is to be understood in detail.” Sixth.

7. Paṭhamamahāpañhāsuttaṃ

7. The First Discourse on the Great Questions

27. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti.

27. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a number of bhikkhus, having dressed in the morning, took their bowls and robes and entered Sāvatthī for almsfood. Then this thought occurred to those bhikkhus: ‘It is still too early to wander for almsfood in Sāvatthī. What if we were to approach the park of the wanderers of other sects?’”

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ –

Then those bhikkhus approached the park of the wanderers of other sects. Having approached, they exchanged joyful greetings with those wanderers of other sects. Having concluded the joyful and memorable talk, they sat down to one side. To those bhikkhus who were seated to one side, those wanderers of other sects said this:

‘‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’’nti?

“‘Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: “Come, bhikkhus, directly know all things; dwell having directly known all things.” We too, friends, teach the Dhamma to our disciples thus: “Come, friends, directly know all things; dwell having directly known all things.” Herein, friends, what is the distinction, what is the superiority, what is the difference between the ascetic Gotama and us, that is, regarding the teaching of the Dhamma or the instruction?’”

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā [Pg.296] pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti.

Then those bhikkhus neither delighted in the statement of those wanderers of other sects nor did they reject it. Not delighting in it and not rejecting it, they rose from their seats and departed, thinking, ‘We shall know the meaning of this statement in the presence of the Blessed One.’”

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

Then those bhikkhus, having wandered for almsfood in Sāvatthī and returned from the alms round after the meal, approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One:

‘‘Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimhā. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimhā; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimhā. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimhā. Ekamantaṃ nisinne kho, bhante, aññatitthiyā paribbājakā amhe etadavocuṃ –

“Venerable sir, today in the morning, having dressed, we took our bowls and robes and entered Sāvatthī for almsfood. To us, venerable sir, this thought occurred: ‘It is still too early to wander in Sāvatthī for almsfood. What if we were to approach the park of the wanderers of other sects?’ Then, venerable sir, we approached the park of the wanderers of other sects. Having approached, we exchanged joyful greetings with those wanderers of other sects. Having concluded the joyful and memorable talk, we sat down to one side. To us who were seated to one side, venerable sir, the wanderers of other sects said this:

‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’nti?

‘“Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, directly know all things; dwell having directly known all things.’ We too, friends, teach the Dhamma to our disciples thus: ‘Come, friends, directly know all things; dwell having directly known all things.’ Herein, friends, what is the distinction, what is the superiority, what is the difference between the ascetic Gotama and us, that is, regarding the teaching of the Dhamma or the instruction?”’

‘‘Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimhā nappaṭikkosimhā. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimhā – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.

“Then, venerable sir, we neither delighted in the statement of those wanderers of other sects nor did we reject it. Not delighting in it and not rejecting it, we rose from our seats and departed, thinking, ‘We shall know the meaning of this statement in the presence of the Blessed One.’”

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha [Pg.297] pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

‘Bhikkhus, wanderers of other sects who speak thus should be spoken to thus: “Friends, there is one question, one brief statement, one explanation; two questions, two brief statements, two explanations; three questions, three brief statements, three explanations; four questions, four brief statements, four explanations; five questions, five brief statements, five explanations; six questions, six brief statements, six explanations; seven questions, seven brief statements, seven explanations; eight questions, eight brief statements, eight explanations; nine questions, nine brief statements, nine explanations; ten questions, ten brief statements, ten explanations.” When asked thus, bhikkhus, the wanderers of other sects will be unable to answer, and moreover, will fall into vexation. For what reason? Because, bhikkhus, it is beyond their domain. I do not see, bhikkhus, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, anyone who could satisfy the mind with an explanation of these questions, other than the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from here.’

‘‘‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? ‘Sabbe sattā āhāraṭṭhitikā’ – imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘One question, one brief statement, one explanation.’ Indeed, this was said. And with reference to what was this said? Bhikkhus, in regard to one thing, a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In regard to what one thing? ‘All beings are sustained by nutriment.’ It is in regard to this one thing, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘One question, one brief statement, one explanation,’ it was said in reference to this.

‘‘‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca – imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Two questions, two brief statements, two explanations.’ Indeed, this was said. And with reference to what was this said? Bhikkhus, in regard to two things, a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In regard to which two? Name and form. It is in regard to these two things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Two questions, two brief statements, two explanations,’ it was said in reference to this.

‘‘‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti[Pg.298]. Katamesu tīsu? Tīsu vedanāsu – imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Three questions, three brief statements, three explanations.’ Indeed, this was said. And with reference to what was this said? Bhikkhus, in regard to three things, a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In regard to which three? The three feelings. It is in regard to these three things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Three questions, three brief statements, three explanations,’ it was said in reference to this.

‘‘‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu āhāresu – imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Four questions, four brief statements, four explanations.’ Indeed, this was said. And with reference to what was this said? Bhikkhus, in regard to four things, a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In regard to which four? The four kinds of nutriment. It is in regard to these four things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Four questions, four brief statements, four explanations,’ it was said in reference to this.

‘‘‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu upādānakkhandhesu – imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Five questions, five brief statements, five explanations.’ Indeed, this was said. And with reference to what was this said? Bhikkhus, in regard to five things, a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In regard to which five? The five aggregates subject to clinging. It is in regard to these five things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Five questions, five brief statements, five explanations,’ it was said in reference to this.

‘‘‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu chasu? Chasu ajjhattikesu āyatanesu – imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Six questions, six brief statements, six explanations’—this, indeed, was said. And with reference to what was this said? Bhikkhus, it is in regard to six things that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In which six? In the six internal sense bases. It is in regard to these six things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Six questions, six brief statements, six explanations,’ it was said in reference to this.

‘‘‘Satta [Pg.299] pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu sattasu? Sattasu viññāṇaṭṭhitīsu – imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Seven questions, seven brief statements, seven explanations’—this, indeed, was said. And in reference to what was this said? Bhikkhus, it is in regard to seven things that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In which seven? In the seven stations of consciousness. It is in regard to these seven things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Seven questions, seven brief statements, seven explanations,’ it was said in reference to this.”

‘‘‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu aṭṭhasu? Aṭṭhasu lokadhammesu – imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Eight questions, eight brief statements, eight explanations’—this, indeed, was said. And in reference to what was this said? Bhikkhus, it is in regard to eight things that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In which eight? In the eight worldly conditions. It is in regard to these eight things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Eight questions, eight brief statements, eight explanations,’ it was said in reference to this.”

‘‘‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Nine questions, nine brief statements, nine explanations’—this, indeed, was said. And in reference to what was this said? Bhikkhus, it is in regard to nine things that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In which nine? In the nine abodes of beings. It is in regard to these nine things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Nine questions, nine brief statements, nine explanations,’ it was said in reference to this.”

‘‘‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu akusalesu kammapathesu – imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti[Pg.300]. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti. Sattamaṃ.

“‘Ten questions, ten brief statements, ten explanations’—this, indeed, was said. And in reference to what was this said? Bhikkhus, it is in regard to ten things that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. In which ten? In the ten unwholesome courses of action. It is in regard to these ten things, bhikkhus, that a bhikkhu—by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having rightly penetrated the true meaning—makes an end of suffering in this very life. When it was said, ‘Ten questions, ten brief statements, ten explanations,’ it was said in reference to this.” The Seventh.

8. Dutiyamahāpañhāsuttaṃ

8. The Second Discourse on the Great Questions

28. Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane. Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ –

28. At one time the Blessed One was dwelling in Kajaṅgalā, in the Bamboo Grove. Then, many lay followers from Kajaṅgalā approached the bhikkhunī Kajaṅgalikā. Having approached and paid homage to the bhikkhunī Kajaṅgalikā, they sat down to one side. Seated to one side, the lay followers from Kajaṅgalā said this to the bhikkhunī Kajaṅgalikā:

‘‘Vuttamidaṃ, ayye, bhagavatā mahāpañhesu – ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. Imassa nu kho, ayye, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

“Venerable lady, this was said by the Blessed One in the Great Questions: ‘One question, one brief statement, one explanation; two questions, two brief statements, two explanations; three questions, three brief statements, three explanations; four questions, four brief statements, four explanations; five questions, five brief statements, five explanations; six questions, six brief statements, six explanations; seven questions, seven brief statements, seven explanations; eight questions, eight brief statements, eight explanations; nine questions, nine brief statements, nine explanations; ten questions, ten brief statements, ten explanations.’ Venerable lady, how is the meaning of this, which was stated in brief by the Blessed One, to be understood in detail?”

‘‘Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ; api ca, yathā mettha khāyati taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, ayye’’ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ. Kajaṅgalikā bhikkhunī etadavoca –

‘Indeed, friends, this was not heard by me in the presence of the Blessed One, nor received in his presence. Nor was it heard or received in the presence of the bhikkhus with developed minds. However, listen to how it appears to me in this matter. Pay careful attention, and I will speak.’ ‘So be it, venerable lady,’ the lay followers from Kajaṅgalā replied to the bhikkhunī Kajaṅgalikā. The bhikkhunī Kajaṅgalikā said this:

‘‘‘Eko pañho eko uddeso ekaṃ veyyākaraṇa’nti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā – imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme [Pg.301] dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇanti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘“One question, one summary, one explanation”—indeed, this was said by the Blessed One. In reference to what was this said? Friends, in regard to one principle, a bhikkhu, by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. In which one principle? “All beings subsist on nutriment.” Indeed, friends, it is in regard to this one principle that a bhikkhu, by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. That which was stated by the Blessed One as, “One question, one summary, one explanation,” was stated in reference to this.

‘‘‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca…pe… katamesu tīsu? Tīsu vedanāsu – imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘“Two questions, two summaries, and two explanations”—indeed, this was said by the Blessed One. In reference to what was this said? Friends, in regard to two principles, a bhikkhu, by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. In which two? In name and form... In which three? In the three feelings. Indeed, friends, it is in regard to these three principles that a bhikkhu, by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. That which was stated by the Blessed One as, “Three questions, three summaries, and three explanations,” was stated in reference to this.

‘‘‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu satipaṭṭhānesu – imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘“Four questions, four summaries, and four explanations”—indeed, this was said by the Blessed One. In reference to what was this said? Friends, in regard to four principles, a bhikkhu with a mind rightly developed, by rightly seeing the limit and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. In which four? In the four foundations of mindfulness. Indeed, friends, it is in regard to these four principles that a bhikkhu with a mind rightly developed, by rightly seeing the limit and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. That which was stated by the Blessed One as, “Four questions, four summaries, and four explanations,” was stated in reference to this.

‘‘‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu indriyesu…pe… katamesu chasu? Chasu nissaraṇīyāsu dhātūsu…pe… katamesu sattasu? Sattasu bojjhaṅgesu…pe… katamesu aṭṭhasu? Aṭṭhasu ariyaaṭṭhaṅgikamaggesu – imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘“Five questions, five summaries, and five explanations”—indeed, this was said by the Blessed One. In reference to what was this said? Friends, in regard to five principles, a bhikkhu with a mind rightly developed, by rightly seeing the limit and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. In which five? In the five faculties... In which six? In the six elements of escape... In which seven? In the seven factors of enlightenment... In which eight? In the Noble Eightfold Path. Indeed, friends, it is in regard to these eight principles that a bhikkhu with a mind rightly developed, by rightly seeing the limit and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. That which was stated by the Blessed One as, “Eight questions, eight summaries, and eight explanations,” was stated in reference to this.

‘‘‘Nava [Pg.302] pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘“Nine questions, nine summaries, and nine explanations”—indeed, this was said by the Blessed One. In reference to what was this said? Friends, in regard to nine principles, a bhikkhu, by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. In which nine? In the nine abodes of beings. Indeed, friends, it is in regard to these nine principles that a bhikkhu, by rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. That which was stated by the Blessed One as, “Nine questions, nine summaries, and nine explanations,” was stated in reference to this.’

‘‘‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu kusalesu kammapathesu – imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

‘“Ten questions, ten summaries, and ten explanations”—indeed, this was said by the Blessed One. In reference to what was this said? Friends, in regard to ten principles, a bhikkhu with a mind rightly developed, by rightly seeing the limit and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. In which ten? In the ten wholesome courses of action. Indeed, friends, it is in regard to these ten principles that a bhikkhu with a mind rightly developed, by rightly seeing the limit and having thoroughly understood the true meaning, becomes an ender of suffering in this very life. That which was stated by the Blessed One as, “Ten questions, ten summaries, and ten explanations,” was stated in reference to this.’

‘‘Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu – ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ…pe… dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti. ‘‘Evaṃ, ayye’’ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.

‘Thus, friends, of this statement spoken in brief by the Blessed One in the Great Questions—“one question, one summary, and one exposition… ten questions, ten summaries, and ten expositions”—I understand the meaning in detail thus. But if you wish, friends, you should approach the Blessed One himself and ask him about this matter. As the Blessed One explains it to you, so you should remember it.’ ‘Very well, venerable lady,’ replied the lay followers of Kajaṅgala. Delighted and approving of what the bhikkhunī Kajaṅgalikā had said, they rose from their seats, paid homage to the bhikkhunī Kajaṅgalikā, circumambulated her with their right side, and then went to the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the lay followers of Kajaṅgala reported to the Blessed One the entire conversation they had had with the bhikkhunī Kajaṅgalikā.

‘‘Sādhu [Pg.303] sādhu, gahapatayo! Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ. Eso ceva tassa attho. Evañca naṃ dhāreyyāthā’’ti. Aṭṭhamaṃ.

“Good, good, householders! The bhikkhunī Kajaṅgalikā is wise, householders. The bhikkhunī Kajaṅgalikā is of great wisdom, householders. Even if you, householders, were to approach me and ask about this matter, I too would explain it in exactly the same way as it has been explained by the bhikkhunī Kajaṅgalikā. That is indeed its meaning. And thus you should remember it.” Eighth.

9. Paṭhamakosalasuttaṃ

9. The First Discourse on Kosala

29. ‘‘Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ, rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

29. “Bhikkhus, as far as the Kasi and Kosala countries extend, as far as the domain of King Pasenadi of Kosala reaches, King Pasenadi of Kosala is declared the foremost there. Yet even for King Pasenadi of Kosala, bhikkhus, there is indeed alteration, there is change. Seeing this, bhikkhus, the learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the foremost; what need is there to speak of the inferior?

‘‘Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Bhikkhus, as far as the moon and sun revolve, shining and being resplendent over the quarters, so far extends the thousandfold world-sphere. In that thousandfold world-sphere, there are a thousand moons, a thousand suns, a thousand Sinerus, kings of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand realms of the Four Great Kings, a thousand realms of the Tāvatiṃsa devas, a thousand realms of the Yāma devas, a thousand realms of the Tusita devas, a thousand realms of the Nimmānaratī devas, a thousand realms of the Paranimmitavasavattī devas, and a thousand Brahmā worlds. Bhikkhus, as far as this thousandfold world-sphere extends, Mahābrahmā is declared the foremost there. Yet even for Mahābrahmā, bhikkhus, there is indeed alteration, there is change. Seeing this, bhikkhus, the learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the foremost; what need is there to speak of the inferior?

‘‘Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā bhavanti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. Saṃvaṭṭamāne, bhikkhave, loke ābhassarā [Pg.304] devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Bhikkhus, there is a time when this world contracts. When the world is contracting, bhikkhus, beings for the most part are reborn in the Ābhassara Brahmā realm. There they are mind-made, feeding on rapture, self-luminous, traveling through the sky, abiding in splendor, and they remain for a very long time. When the world is contracting, bhikkhus, the Ābhassara devas are declared the foremost. Yet even for the Ābhassara devas, bhikkhus, there is indeed alteration, there is change. Seeing this, bhikkhus, the learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the foremost; what need is there to speak of the inferior?

‘‘Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

“Bhikkhus, there are these ten kasiṇa bases. What ten? One perceives the earth kasiṇa: above, below, and across, as non-dual and immeasurable. One perceives the water kasiṇa… one perceives the fire kasiṇa… one perceives the air kasiṇa… one perceives the blue kasiṇa… one perceives the yellow kasiṇa… one perceives the red kasiṇa… one perceives the white kasiṇa… one perceives the space kasiṇa… one perceives the consciousness kasiṇa: above, below, and across, as non-dual and immeasurable. These, bhikkhus, are the ten kasiṇa bases.”

‘‘Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Bhikkhus, this is the foremost among these ten kasiṇa bases: that one perceives the consciousness kasiṇa above, below, and across, as non-dual and immeasurable. Bhikkhus, there are indeed beings with such a perception. Yet even for beings with such a perception, bhikkhus, there is indeed alteration, there is change. Seeing this, bhikkhus, the learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the foremost; what need is there to speak of the inferior?”

‘‘Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

“Bhikkhus, there are these eight bases of mastery. What eight? One who is percipient of form internally sees external forms, limited, of beautiful and ugly appearance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the first basis of mastery.”

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

“One who is percipient of form internally sees external forms, immeasurable, of beautiful and ugly appearance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the second basis of mastery.”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

“One who is not percipient of form internally sees external forms, limited, of beautiful and ugly appearance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the third sphere of mastery.”

‘‘Ajjhattaṃ [Pg.305] arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

“One who is not percipient of form internally sees external forms, immeasurable, of beautiful and ugly appearance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the fourth sphere of mastery.”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

“One who is not percipient of form internally sees external forms that are blue, of blue color, of blue appearance, and of blue radiance. Just as a flax flower is blue, of blue color, of blue appearance, and of blue radiance, or just as a cloth from Bārāṇasī, smooth on both sides, is blue, of blue color, of blue appearance, and of blue radiance; even so, one who is not percipient of form internally sees external forms that are blue, of blue color, of blue appearance, and of blue radiance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the fifth sphere of mastery.”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

“One who is not percipient of form internally sees external forms that are yellow, of yellow color, of yellow appearance, and of yellow radiance. Just as a kaṇikāra flower is yellow, of yellow color, of yellow appearance, and of yellow radiance, or just as a cloth from Bārāṇasī, smooth on both sides, is yellow, of yellow color, of yellow appearance, and of yellow radiance; even so, one who is not percipient of form internally sees external forms that are yellow, of yellow color, of yellow appearance, and of yellow radiance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the sixth sphere of mastery.”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

“One who is not percipient of form internally sees external forms that are red, of red color, of red appearance, and of red radiance. Just as a bandhujīvaka flower is red, of red color, of red appearance, and of red radiance, or just as a cloth from Bārāṇasī, smooth on both sides, is red, of red color, of red appearance, and of red radiance; even so, one who is not percipient of form internally sees external forms that are red, of red color, of red appearance, and of red radiance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the seventh sphere of mastery.”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā [Pg.306] vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

“One who is not percipient of form internally sees external forms that are white, of white color, of white appearance, and of white radiance. Just as the morning star is white, of white color, of white appearance, and of white radiance, or just as a cloth from Bārāṇasī, smooth on both sides, is white, of white color, of white appearance, and of white radiance; even so, one who is not percipient of form internally sees external forms that are white, of white color, of white appearance, and of white radiance. Having overcome them, one is percipient thus: ‘I know, I see.’ This is the eighth sphere of mastery. Monks, these are indeed the eight spheres of mastery.”

‘‘Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Monks, this is the foremost among these eight spheres of mastery, namely: that one who is not percipient of form internally sees external forms that are white, of white color, of white appearance, and of white radiance; having overcome them, one is percipient thus: ‘I know, I see.’ Monks, there are indeed beings who are percipient in this way. Yet for such percipient beings, monks, there is indeed alteration, there is change. Seeing this, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the highest; what then to say of the inferior?”

‘‘Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā.

“Monks, there are these four courses of practice. What four? Painful practice with slow direct knowledge, painful practice with quick direct knowledge, pleasant practice with slow direct knowledge, and pleasant practice with quick direct knowledge. Monks, these are indeed the four courses of practice.”

‘‘Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā. Evaṃpaṭipannāpi kho, bhikkhave, santi sattā. Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Monks, this is the foremost among these four courses of practice, namely, the pleasant practice with quick direct knowledge. Monks, there are indeed beings who have undertaken such a practice. Yet for such beings who have undertaken this practice, monks, there is indeed alteration, there is change. Seeing this, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the highest; what then to say of the inferior?”

‘‘Catasso imā, bhikkhave, saññā. Katamā catasso? Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti – imā kho, bhikkhave, catasso saññā.

“Monks, there are these four perceptions. What four? A certain person perceives the limited; a certain person perceives the exalted; a certain person perceives the immeasurable; and a certain person perceives the base of nothingness as ‘There is nothing.’ Monks, these are indeed the four perceptions.”

‘‘Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Evaṃsaññinopi kho, bhikkhave, santi sattā. Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Monks, this is the foremost among these four perceptions, namely, that a certain person perceives the base of nothingness as ‘There is nothing.’ Monks, there are indeed beings who are percipient in this way. Yet for such percipient beings, monks, there is indeed alteration, there is change. Seeing this, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the highest; what then to say of the inferior?”

‘‘Etadaggaṃ[Pg.307], bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. Evaṃdiṭṭhino, bhikkhave, etaṃ pāṭikaṅkhaṃ – ‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

Monks, this is the foremost among the views of outsiders, namely, this view: ‘If I had not existed, nothing would be mine; I will not exist, and nothing will be mine.’ For one with such a view, monks, this is to be expected: that he will not find existence agreeable, and he will not find the cessation of existence disagreeable. Monks, there are indeed beings with such a view. Yet for such beings with this view, monks, there is indeed alteration, there is change. Seeing this, monks, a learned noble disciple becomes disenchanted even with that view. Being disenchanted with it, he becomes dispassionate toward the highest; what then to say of the inferior?

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti. Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññāpentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti. Evaṃvādinopi kho, bhikkhave, santi sattā. Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

“Monks, there are some ascetics and brahmins who proclaim ultimate purity. This, monks, is the foremost among those who proclaim ultimate purity: namely, that by completely transcending the base of nothingness, one attains and abides in the base of neither-perception-nor-non-perception. Having known it through direct knowledge, they teach the Dhamma for its realization. Monks, there are indeed beings who hold such a doctrine. Yet for those beings who hold such a doctrine, monks, there is alteration, there is change. Seeing this, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with it, he becomes dispassionate toward the highest; what then to say of the inferior?”

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti. Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññāpentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti. Kāmānañcāhaṃ, bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī’’ti. Navamaṃ.

“Monks, there are some ascetics and brahmins who proclaim the ultimate Nibbāna in this very life. This, monks, is the foremost among those who proclaim the ultimate Nibbāna in this very life: namely, the liberation through non-clinging, having understood as they truly are the origin, the cessation, the gratification, the danger, and the escape in regard to the six bases for contact. Monks, when I speak and declare thus, some ascetics and brahmins misrepresent me with what is untrue, void, false, and baseless, saying: ‘The ascetic Gotama does not proclaim the full understanding of sensual pleasures, he does not proclaim the full understanding of forms, he does not proclaim the full understanding of feelings.’ But, monks, I do proclaim the full understanding of sensual pleasures, I do proclaim the full understanding of forms, and I do proclaim the full understanding of feelings. In this very life, being without craving, extinguished, and cooled, I proclaim the final Nibbāna through non-clinging.” The ninth.

10. Dutiyakosalasuttaṃ

10. The Second Kosala Sutta

30. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū [Pg.308] abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho. Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāra’’nti.

30. On one occasion, the Blessed One was dwelling in Sāvatthī, at Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time, King Pasenadi of Kosala, having conquered in battle and achieved his aim, had returned from a military expedition. Then King Pasenadi of Kosala went to the monastery. He went by vehicle as far as the ground was passable for a vehicle, then dismounted from his vehicle and entered the monastery on foot. Now at that time, a number of monks were walking in the open air. Then King Pasenadi of Kosala approached those monks and, having approached them, said this: “Venerable sirs, where is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling at present? For we desire to see that Blessed One, the Arahant, the Perfectly Enlightened One.” “That, great king, is the dwelling with the closed door. Approach it making little sound and, without hurrying, enter the porch, clear your throat, and knock on the door-bar. The Blessed One will open the door for you.”

Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti – ‘‘rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo’’ti.

Then King Pasenadi of Kosala approached that dwelling with the closed door, making little sound and, without hurrying, entered the porch, cleared his throat, and knocked on the door-bar. The Blessed One opened the door. Then King Pasenadi of Kosala, having entered the dwelling, fell with his head at the Blessed One’s feet, kissed the Blessed One’s feet with his mouth, and massaged them with his hands, and announced his name: “Venerable sir, I am King Pasenadi of Kosala; venerable sir, I am King Pasenadi of Kosala.”

‘‘Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī’’ti? ‘‘Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Seeing what special reason, great king, do you perform such an act of supreme humility and show such an offering of loving-kindness to this body?” “Venerable sir, it is because I see my gratitude and thankfulness that I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“For, venerable sir, the Blessed One is one who practices for the welfare of many people, for the happiness of many people; he has established many people in the noble method, that is, in what is of a virtuous nature and what is of a wholesome nature. Venerable sir, it is because the Blessed One is one who practices for the welfare of many people, for the happiness of many people, and has established many people in the noble method, that is, in what is of a virtuous nature and what is of a wholesome nature—seeing this special reason, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“And furthermore, venerable sir, the Blessed One is virtuous, possesses developed virtue, possesses noble virtue, possesses wholesome virtue, and is endowed with wholesome virtue. Venerable sir, it is because the Blessed One is virtuous, possesses developed virtue, possesses noble virtue, possesses wholesome virtue, and is endowed with wholesome virtue—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna [Pg.309] caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, the Blessed One has for a long time been a forest-dweller; he resorts to remote lodgings in forest groves. Venerable sir, it is because the Blessed One has for a long time been a forest-dweller and resorts to remote lodgings in forest groves—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. ‘‘Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, the Blessed One is content with whatever robe, almsfood, lodging, and medicinal requisites for the sick he may receive. Since the Blessed One is content with whatever robe, almsfood, lodging, and medicinal requisites for the sick he may receive—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One. Furthermore, venerable sir, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Since the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, the Blessed One obtains at will, without trouble, without difficulty, such talk as is concerned with effacement, conducive to the opening up of the heart; that is, talk on fewness of wishes, on contentment, on seclusion, on non-association, on arousing energy, on virtue, on concentration, on wisdom, on liberation, and on the knowledge and vision of liberation. Since the Blessed One obtains at will, without trouble, without difficulty, such talk as is concerned with effacement, conducive to the opening up of the heart—that is, talk on fewness of wishes… on the knowledge and vision of liberation—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, the Blessed One obtains at will, without trouble, without difficulty, the four jhānas, which belong to the higher mind and are pleasant abidings in this very life. Since the Blessed One obtains at will, without trouble, without difficulty, the four jhānas, which belong to the higher mind and are pleasant abidings in this very life—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna [Pg.310] caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, 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 anussarati. Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, the Blessed One recollects his 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 so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span. Passing away from there, I was reborn elsewhere. There, too, I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span. Passing away from there, I was reborn here.’ Thus he recollects his manifold past lives with their aspects and details. Since the Blessed One recollects his manifold past lives, that is, one birth, two births… thus he recollects his manifold past lives with their aspects and details—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; 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 passati…pe… yathākammūpage satte pajānāti. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, with the divine eye, which is purified and surpasses the human, the Blessed One sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and bad destinations—and he understands beings as faring on according to their kamma: ‘These good beings, endowed with misconduct of body, speech, and mind, revilers of the noble ones, holders of wrong view who have undertaken kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell. But those other good beings, endowed with good conduct of body, speech, and mind, not revilers of the noble ones, holders of right view who have undertaken kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn… and understands beings as faring on according to their kamma. Since the Blessed One with the divine eye, which is purified and surpasses the human… understands beings as faring on according to their kamma—seeing this special reason as well, venerable sir, I perform such an act of supreme humility and show such an offering of loving-kindness to the Blessed One.

‘‘Puna [Pg.311] caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

Furthermore, venerable sir, through the destruction of the taints, the Blessed One, in this very life, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. Since the Blessed One, venerable sir, through the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge—seeing this very reason, venerable sir, I pay such supreme homage to the Blessed One and present this offering of loving-kindness.

‘‘Handa ca dāni mayaṃ, bhante, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. Dasamaṃ.

“Well now, venerable sir, we must go. We are busy and have much to do.” “Now, great king, it is for you to do as you see fit.” Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, and, circumambulating him to the right, departed. The tenth.

Mahāvaggo tatiyo.

The Third Great Chapter.

Tassuddānaṃ –

The summary:

Sīhādhivutti kāyena, cundena kasiṇena ca;

Kāḷī ca dve mahāpañhā, kosalehi pare duveti.

The Lion, Conviction, With the Body, With Cunda, and With the Kasiṇa; Kāḷī, the Two Great Questions, and two others concerning the Kosalans.

4. Upālivaggo

4. 4. The Chapter on Upāli

1. Upālisuttaṃ

1. 1. The Discourse concerning Upāli

31. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘kati nu kho, bhante, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭha’’nti?

31. Then the Venerable Upāli went to the Blessed One, paid homage to him, and sat down to one side. Seated thus, the Venerable Upāli said to the Blessed One: “Venerable sir, for the sake of how many benefits has the training rule been laid down for the disciples by the Tathāgata, and the Pātimokkha set forth?”

‘‘Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Katame dasa? Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya – ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭha’’nti. Paṭhamaṃ.

“Upāli, it is for the sake of ten benefits that the training rule has been laid down for the disciples by the Tathāgata, and the Pātimokkha set forth. What are the ten? For the excellence of the Saṅgha, for the comfort of the Saṅgha, for the restraint of corrupt individuals, for the comfortable living of virtuous bhikkhus, for the guarding against taints in the present life, for the warding off of taints in a future life, for inspiring confidence in those not yet confident, for the increase of confidence in those who are confident, for the stability of the true Dhamma, and for the support of the discipline. It is for the sake of these ten benefits, Upāli, that the training rule has been laid down for the disciples by the Tathāgata, and the Pātimokkha set forth.” The first.

2. Pātimokkhaṭṭhapanāsuttaṃ

2. 2. The Discourse on the Suspension of the Pātimokkha

32. ‘‘Kati [Pg.312] nu kho, bhante, pātimokkhaṭṭhapanā’’ti? ‘‘Dasa kho, upāli, pātimokkhaṭṭhapanā. Katame dasa? Pārājiko tassaṃ parisāyaṃ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṃ parisāyaṃ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, sikkhaṃ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṃ parisāyaṃ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṃ parisāyaṃ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti – ime kho, upāli, dasa pātimokkhaṭṭhapanā’’ti. Dutiyaṃ.

32. “Venerable sir, how many grounds are there for suspending the Pātimokkha?” “There are ten grounds for suspending the Pātimokkha, Upāli. What are the ten? A person who has committed a pārājika offense is sitting in that assembly; a discussion concerning a pārājika offense is unfinished; an unordained person is sitting in that assembly; a discussion concerning an unordained person is unfinished; one who has renounced the training is sitting in that assembly; a discussion concerning one who has renounced the training is unfinished; a paṇḍaka is sitting in that assembly; a discussion concerning a paṇḍaka is unfinished; a corrupter of a bhikkhunī is sitting in that assembly; a discussion concerning a corrupter of a bhikkhunī is unfinished. These, Upāli, are the ten grounds for suspending the Pātimokkha.” The second.

3. Ubbāhikāsuttaṃ

3. 3. The Discourse on Appointment

33. ‘‘Katihi nu kho, bhante, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo’’ti? ‘‘Dasahi kho, upāli, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṃhīro; paṭibalo hoti ubho atthapaccatthike saññāpetuṃ paññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ; adhikaraṇasamuppādavūpasamakusalo hoti – adhikaraṇaṃ jānāti; adhikaraṇasamudayaṃ jānāti; adhikaraṇanirodhaṃ jānāti; adhikaraṇanirodhagāminiṃ paṭipadaṃ jānāti. Imehi kho, upāli, dasahi dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo’’ti. Tatiyaṃ.

33. “Venerable sir, endowed with how many qualities should a bhikkhu be appointed by a formal act of the Saṅgha?” “Upāli, a bhikkhu endowed with ten qualities should be appointed by a formal act of the Saṅgha. With which ten? Here, Upāli, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, is accomplished in conduct and resort, and sees danger in the slightest faults; he undertakes and trains in the training rules. He is learned, remembers what he has heard, and has accumulated learning. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the spiritual life that is entirely complete and pure—such teachings have been heard by him in abundance, are borne in mind, recited verbally, examined mentally, and well penetrated by view. Furthermore, both Pātimokkhas are well transmitted to him in detail, well-analyzed, well-recited, and well-determined, both according to the rules and according to the details. He is established in the Vinaya and is unwavering. He is capable of making both opposing parties understand, of explaining to them, making them reflect, consider, and find confidence. He is skilled in the arising and settling of legal issues: he knows a legal issue, he knows the origin of a legal issue, he knows the cessation of a legal issue, and he knows the way leading to the cessation of a legal issue. Upāli, a bhikkhu endowed with these ten qualities should be appointed by a formal act of the Saṅgha.” The third.

4. Upasampadāsuttaṃ

4. 4. The Discourse on Ordination

34. ‘‘Katihi [Pg.313] nu kho, bhante, dhammehi samannāgatena bhikkhunā upasampādetabba’’nti? ‘‘Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; paṭibalo hoti adhisīle samādapetuṃ; paṭibalo hoti adhicitte samādapetuṃ; paṭibalo hoti adhipaññāya samādapetuṃ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā upasampādetabba’’nti. Catutthaṃ.

34. “Venerable sir, endowed with how many qualities may a bhikkhu give ordination?” “Upāli, a bhikkhu endowed with ten qualities may give ordination. With which ten? Here, Upāli, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, is accomplished in conduct and resort, and sees danger in the slightest faults; he undertakes and trains in the training rules. He is of great learning, remembers what he has heard, and has accumulated what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the holy life that is entirely complete and pure—such teachings have been much heard by him, are borne in mind, familiarized by recitation, mentally examined, and well penetrated by view. Furthermore, the Pātimokkha is well-mastered by him in detail, well-analyzed, well-recited, and well-adjudicated, both according to the rules and according to the details. He is capable of attending to a sick person or of having him attended to. He is capable of dispelling discontent or of having it dispelled. He is capable of dispelling arisen remorse in accordance with the Dhamma. He is capable of removing an arisen wrong view in accordance with the Dhamma. He is capable of establishing others in the higher virtue. He is capable of establishing others in the higher mind. He is capable of establishing others in the higher wisdom. Upāli, a bhikkhu endowed with these ten qualities may give ordination.” The fourth.

5. Nissayasuttaṃ

5. The Discourse on Dependence

35. ‘‘Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā nissayo dātabbo’’ti? ‘‘Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā nissayo dātabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; paṭibalo hoti adhisīle…pe… adhicitte… adhipaññāya samādapetuṃ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā nissayo dātabbo’’ti. Pañcamaṃ.

35. “Venerable sir, with how many qualities should a bhikkhu be endowed to give dependence?” “Upāli, a bhikkhu endowed with ten qualities should give dependence. What ten? Here, Upāli, a bhikkhu is virtuous… he undertakes and trains in the training rules. He is of great learning… well penetrated by view. Furthermore, the Pātimokkha is well-mastered by him in detail, well-analyzed, well-recited, and well-adjudicated, both according to the rules and according to the details. He is capable of attending to a sick person or of having him attended to. He is capable of dispelling discontent or of having it dispelled. He is capable of dispelling arisen remorse in accordance with the Dhamma. He is capable of removing an arisen wrong view in accordance with the Dhamma. He is capable of establishing others in the higher virtue… in the higher mind… and in the higher wisdom. Upāli, a bhikkhu endowed with these ten qualities should give dependence.” The fifth.

6. Sāmaṇerasuttaṃ

6. The Discourse on the Novice

36. ‘‘Katihi [Pg.314] nu kho, bhante, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo’’ti? ‘‘Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; paṭibalo hoti adhisīle samādapetuṃ; paṭibalo hoti adhicitte samādapetuṃ; paṭibalo hoti adhipaññāya samādapetuṃ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo’’ti. Chaṭṭhaṃ.

36. “Venerable sir, with how many qualities should a bhikkhu be endowed to be attended upon by a novice?” “Upāli, a bhikkhu endowed with ten qualities may be attended upon by a novice. What ten? Here, Upāli, a bhikkhu is virtuous… he undertakes and trains in the training rules. He is of great learning… well penetrated by view. Furthermore, the Pātimokkha is well-mastered by him in detail, well-analyzed, well-recited, and well-adjudicated, both according to the rules and according to the details. He is capable of attending to a sick person or of having him attended to. He is capable of dispelling discontent or of having it dispelled. He is capable of dispelling arisen remorse in accordance with the Dhamma. He is capable of removing an arisen wrong view in accordance with the Dhamma. He is capable of establishing others in the higher virtue. He is capable of establishing others in the higher mind. He is capable of establishing others in the higher wisdom. Upāli, a bhikkhu endowed with these ten qualities may be attended upon by a novice.” Sixth.

7. Saṅghabhedasuttaṃ

7. The Discourse on Schism in the Saṅgha

37. ‘‘‘Saṅghabhedo saṅghabhedo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī’’ti? ‘‘Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti. Ettāvatā kho, upāli, saṅgho bhinno hotī’’ti. Sattamaṃ.

37. “Venerable sir, it is said, ‘schism in the Saṅgha, schism in the Saṅgha.’ To what extent, venerable sir, is the Saṅgha in schism?” “Here, Upāli, bhikkhus declare what is not the Dhamma to be the Dhamma, and what is the Dhamma to be not the Dhamma; they declare what is not the discipline to be the discipline, and what is the discipline to be not the discipline; they declare what was not spoken or uttered by the Tathāgata to have been spoken or uttered by the Tathāgata, and what was spoken or uttered by the Tathāgata not to have been spoken or uttered by the Tathāgata; they declare what was not practiced by the Tathāgata to have been practiced by the Tathāgata, and what was practiced by the Tathāgata not to have been practiced by the Tathāgata; they declare what was not laid down by the Tathāgata to have been laid down by the Tathāgata, and what was laid down by the Tathāgata not to have been laid down by the Tathāgata. On the basis of these ten grounds, they draw others away and pull them apart, perform formal acts separately, and recite the Pātimokkha separately. It is to this extent, Upāli, that the Saṅgha is in schism.” Seventh.

8. Saṅghasāmaggīsuttaṃ

8. The Discourse on Concord in the Saṅgha

38. ‘‘‘Saṅghasāmaggī [Pg.315] saṅghasāmaggī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī’’ti? ‘‘Idhupāli, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti. Ettāvatā kho, upāli, saṅgho samaggo hotī’’ti. Aṭṭhamaṃ.

38. “Venerable sir, it is said, ‘concord in the Saṅgha, concord in the Saṅgha.’ To what extent, venerable sir, is the Saṅgha in concord?” “Here, Upāli, bhikkhus explain what is not the Dhamma as not the Dhamma, and what is the Dhamma as the Dhamma; they explain what is not the discipline as not the discipline, and what is the discipline as the discipline; they explain what was not spoken or uttered by the Tathāgata as not having been spoken or uttered by the Tathāgata, and what was spoken or uttered by the Tathāgata as having been spoken or uttered by the Tathāgata; they explain what was not practiced by the Tathāgata as not having been practiced by the Tathāgata, and what was practiced by the Tathāgata as having been practiced by the Tathāgata; they explain what was not laid down by the Tathāgata as not having been laid down by the Tathāgata, and what was laid down by the Tathāgata as having been laid down by the Tathāgata. On the basis of these ten points, they do not draw away and do not pull apart, they do not perform legal acts separately, and they do not recite the Pātimokkha separately. It is to this extent, Upāli, that the Saṅgha is in concord.” Eighth.

9. Paṭhamaānandasuttaṃ

9. The First Discourse to Ānanda

39. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘saṅghabhedo saṅghabhedo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī’’ti? ‘‘Idhānanda, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti…pe… paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti. Ettāvatā kho, ānanda, saṅgho bhinno hotī’’ti.

39. Then the Venerable Ānanda went to the Blessed One, and after paying homage to him, sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, it is said, ‘schism of the Saṅgha, schism of the Saṅgha.’ To what extent, venerable sir, is the Saṅgha divided?” “Here, Ānanda, bhikkhus explain what is not the Dhamma as ‘the Dhamma,’ and the Dhamma as ‘not the Dhamma’; they explain what is not the discipline as ‘the discipline’... and what was laid down by the Tathāgata as ‘not laid down by the Tathāgata.’ On the basis of these ten points, they draw away and pull apart, perform legal acts separately, and recite the Pātimokkha separately. It is to this extent, Ānanda, that the Saṅgha is divided.”

‘‘Samaggaṃ pana, bhante, saṅghaṃ bhinditvā kiṃ so pasavatī’’ti? ‘‘Kappaṭṭhikaṃ, ānanda, kibbisaṃ pasavatī’’ti. ‘‘Kiṃ pana, bhante, kappaṭṭhikaṃ kibbisa’’nti? ‘‘Kappaṃ, ānanda, nirayamhi paccatīti –

“But, venerable sir, what does one generate by splitting a concordant Saṅgha?” “Ānanda, one generates a grievous evil that endures for an aeon.” “But, venerable sir, what is the grievous evil that endures for an aeon?” “Ānanda, one is tormented in hell for an aeon—”

‘‘Āpāyiko nerayiko, kappaṭṭho saṅghabhedako;

Vaggarato adhammaṭṭho, yogakkhemā padhaṃsati;

Saṅghaṃ samaggaṃ bhinditvā kappaṃ nirayamhi paccatī’’ti. navamaṃ;

“A maker of schism is bound for the plane of misery, for hell, to remain for an aeon. Delighting in factions, established in what is not the Dhamma, he falls away from security from the yokes. Having split a concordant Saṅgha, he is tormented in hell for an aeon.” Ninth.

10. Dutiyaānandasuttaṃ

10. The Second Discourse to Ānanda

40. ‘‘‘Saṅghasāmaggī [Pg.316] saṅghasāmaggī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī’’ti? ‘‘Idhānanda, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti. Ettāvatā kho, ānanda, saṅgho samaggo hotī’’ti.

40. “Venerable sir, it is said, ‘concord in the Saṅgha, concord in the Saṅgha.’ To what extent, venerable sir, is the Saṅgha in concord?” “Here, Ānanda, bhikkhus explain what is not the Dhamma as not the Dhamma, and the Dhamma as the Dhamma; they explain what is not the discipline as not the discipline, and the discipline as the discipline; they explain what was not spoken or uttered by the Tathāgata as not having been spoken or uttered by the Tathāgata, and what was spoken or uttered by the Tathāgata as having been spoken or uttered by the Tathāgata; they explain what was not practiced by the Tathāgata as not having been practiced by the Tathāgata, and what was practiced by the Tathāgata as having been practiced by the Tathāgata; they explain what was not laid down by the Tathāgata as not having been laid down by the Tathāgata, and what was laid down by the Tathāgata as having been laid down by the Tathāgata. On the basis of these ten points, they do not draw away and do not pull apart, they do not perform legal acts separately, and they do not recite the Pātimokkha separately. It is to this extent, Ānanda, that the Saṅgha is in concord.”

‘‘Bhinnaṃ pana, bhante, saṅghaṃ samaggaṃ katvā kiṃ so pasavatī’’ti? ‘‘Brahmaṃ, ānanda, puññaṃ pasavatī’’ti. ‘‘Kiṃ pana, bhante, brahmaṃ puñña’’nti? ‘‘Kappaṃ, ānanda, saggamhi modatīti –

“Venerable sir, by making a divided Saṅgha concordant, what does one generate?” “One generates sublime merit, Ānanda.” “But, venerable sir, what is sublime merit?” “For an aeon, Ānanda, one rejoices in heaven—”

‘‘Sukhā saṅghassa sāmaggī, samaggānañca anuggaho;

Samaggarato dhammaṭṭho, yogakkhemā na dhaṃsati;

Saṅghaṃ samaggaṃ katvāna, kappaṃ saggamhi modatī’’ti. dasamaṃ;

“Happy is the concord of the Saṅgha, and the support for those in concord. Delighting in concord, established in the Dhamma, one does not fall away from security from the yokes. Having made the Saṅgha concordant, one rejoices in heaven for an aeon.” Tenth.

Upālivaggo catuttho.

The Chapter on Upāli—the Fourth.

Tassuddānaṃ –

The summary:

Upāli ṭhapanā ubbāho, upasampadanissayā;

Sāmaṇero ca dve bhedā, ānandehi pare duveti.

Upāli, Suspension, Appointment, Ordination, Dependence, the Novice, and two on Schism; and the other two from Ānanda.

5. Akkosavaggo

5. The Chapter on Reviling

1. Vivādasuttaṃ

1. Discourse on Disputes

41. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho [Pg.317] āyasmā upāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī’’ti? ‘‘Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Ayaṃ kho, upāli, hetu ayaṃ paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī’’ti. Paṭhamaṃ.

41. Then the Venerable Upāli went to the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the Venerable Upāli said to the Blessed One: “Venerable sir, what is the cause and what is the condition whereby quarrels, conflicts, contentions, and disputes arise in the Saṅgha, and the bhikkhus do not dwell at ease?” “Here, Upāli, bhikkhus declare what is not the Dhamma as the Dhamma, and the Dhamma as not the Dhamma; they declare what is not the discipline as the discipline, and the discipline as not the discipline; they declare what was not spoken or uttered by the Tathāgata as spoken or uttered by the Tathāgata, and what was spoken or uttered by the Tathāgata as not spoken or uttered by the Tathāgata; they declare what was not practiced by the Tathāgata as practiced by the Tathāgata, and what was practiced by the Tathāgata as not practiced by the Tathāgata; they declare what was not laid down by the Tathāgata as laid down by the Tathāgata, and what was laid down by the Tathāgata as not laid down by the Tathāgata. This, Upāli, is the cause and this is the condition whereby quarrels, conflicts, contentions, and disputes arise in the Saṅgha, and the bhikkhus do not dwell at ease.” First.

2. Paṭhamavivādamūlasuttaṃ

2. The First Discourse on the Roots of Disputes

42. ‘‘Kati nu kho, bhante, vivādamūlānī’’ti? ‘‘Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Imāni kho, upāli, dasa vivādamūlānī’’ti. Dutiyaṃ.

42. “Venerable sir, how many roots of disputes are there?” “Upāli, there are ten roots of disputes. What ten? Here, Upāli, bhikkhus declare what is not the Dhamma as the Dhamma, and the Dhamma as not the Dhamma; they declare what is not the Discipline as the Discipline, and the Discipline as not the Discipline; they declare what was not spoken or uttered by the Tathāgata as spoken or uttered by the Tathāgata, and what was spoken or uttered by the Tathāgata as not spoken or uttered by the Tathāgata; they declare what was not practiced by the Tathāgata as practiced by the Tathāgata, and what was practiced by the Tathāgata as not practiced by the Tathāgata; they declare what was not laid down by the Tathāgata as laid down by the Tathāgata, and what was laid down by the Tathāgata as not laid down by the Tathāgata. These, Upāli, are the ten roots of disputes.” Second.

3. Dutiyavivādamūlasuttaṃ

3. The Second Discourse on the Roots of Disputes

43. ‘‘Kati nu kho, bhante, vivādamūlānī’’ti? ‘‘Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū anāpattiṃ āpattīti dīpenti, āpattiṃ anāpattīti dīpenti, lahukaṃ āpattiṃ garukāpattīti dīpenti[Pg.318], garukaṃ āpattiṃ lahukāpattīti dīpenti, duṭṭhullaṃ āpattiṃ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṃ āpattiṃ duṭṭhullāpattīti dīpenti, sāvasesaṃ āpattiṃ anavasesāpattīti dīpenti, anavasesaṃ āpattiṃ sāvasesāpattīti dīpenti, sappaṭikammaṃ āpattiṃ appaṭikammāpattīti dīpenti, appaṭikammaṃ āpattiṃ sappaṭikammāpattīti dīpenti. Imāni kho, upāli, dasa vivādamūlānī’’ti. Tatiyaṃ.

43. “Venerable sir, how many roots of disputes are there?” “Upāli, there are ten roots of disputes. What ten? Here, Upāli, bhikkhus declare a non-offense to be an offense, and an offense to be a non-offense; they declare a minor offense to be a grave offense, and a grave offense to be a minor offense; they declare a gross offense to be a non-gross offense, and a non-gross offense to be a gross offense; they declare an offense with a remainder to be an offense without a remainder, and an offense without a remainder to be an offense with a remainder; they declare a remediable offense to be an irremediable offense, and an irremediable offense to be a remediable offense. These, Upāli, are the ten roots of disputes.” Third.

4. Kusinārasuttaṃ

4. The Discourse at Kusinārā

44. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

44. On one occasion, the Blessed One was dwelling in Kusinārā, in the Baliharaṇa forest grove. There, the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo. Katame pañca dhammā ajjhattaṃ paccavekkhitabbā? Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā kāyikaṃ sikkhassū’ti, itissa bhavanti vattāro.

“Bhikkhus, a bhikkhu who wishes to reprove another should, having reviewed five qualities in himself and having established five qualities in himself, then reprove the other. What are the five qualities to be reviewed in himself? Bhikkhus, a bhikkhu who wishes to reprove another should review thus: ‘Am I of pure bodily conduct? Am I endowed with pure bodily conduct that is unbroken and irreproachable? Does this quality exist in me, or does it not?’ If, bhikkhus, a bhikkhu is not of pure bodily conduct, not endowed with pure bodily conduct that is unbroken and irreproachable, there will be those who say to him: ‘Come, venerable sir, first train in bodily conduct.’ Thus, there will be those who speak to him.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vācasikaṃ sikkhassū’ti, itissa bhavanti vattāro.

“Furthermore, bhikkhus, a bhikkhu who wishes to reprove another should review thus: ‘Am I of pure verbal conduct? Am I endowed with pure verbal conduct that is unbroken and irreproachable? Does this quality exist in me, or does it not?’ If, bhikkhus, a bhikkhu is not of pure verbal conduct, not endowed with pure verbal conduct that is unbroken and irreproachable, there will be those who say to him: ‘Come, venerable sir, first train in verbal conduct.’ Thus, there will be those who speak to him.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno [Pg.319] mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī’ti, itissa bhavanti vattāro.

“Furthermore, bhikkhus, a bhikkhu who wishes to reprove another should review thus: ‘Is my mind, free from animosity, established with loving-kindness towards my companions in the holy life? Does this quality exist in me, or does it not?’ If, bhikkhus, a bhikkhu’s mind, free from animosity, is not established with loving-kindness towards his companions in the holy life, there will be those who say to him: ‘Come, venerable sir, first establish a mind of loving-kindness towards your companions in the holy life.’ Thus, there will be those who speak to him.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu 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, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū’ti, itissa bhavanti vattāro.

“Furthermore, bhikkhus, a bhikkhu who wishes to reprove another should review thus: ‘Am I learned, a bearer of the teachings, an accumulator of the teachings? Those teachings that are good in the beginning, good in the middle, and good in the end, with right meaning and phrasing, which proclaim the holy life that is utterly complete and pure—have such teachings been learned by me, retained, recited, mentally investigated, and well penetrated by wisdom? Does this quality exist in me, or does it not?’ If, bhikkhus, a bhikkhu is not learned, a bearer of the teachings, an accumulator of the teachings; and if such teachings that are good in the beginning, good in the middle, and good in the end, with right meaning and phrasing, which proclaim the holy life that is utterly complete and pure, have not been learned by him, retained, recited, mentally investigated, and well penetrated by wisdom, there will be those who say to him: ‘Come, venerable sir, first learn the scriptural tradition.’ Thus, there will be those who speak to him.

‘‘Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṃ panāyasmā, kattha vuttaṃ bhagavatā’ti, iti puṭṭho na sampāyissati. Tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vinayaṃ sikkhassū’ti, itissa bhavanti vattāro. Ime pañca dhammā ajjhattaṃ paccavekkhitabbā.

“Furthermore, bhikkhus, a bhikkhu who wishes to reprove another should review thus: ‘Have both Pātimokkhas been well learned by me in detail, well distinguished, well established, and well determined, rule by rule and phrase by phrase? Does this quality exist in me, or does it not?’ If, bhikkhus, both Pātimokkhas have not been well learned by the bhikkhu in detail, well distinguished, well established, and well determined, rule by rule and phrase by phrase, then when asked, ‘Venerable sir, where was this spoken by the Blessed One?’ he will be unable to answer satisfactorily. There will be those who say to him: ‘Come, venerable sir, first train in the Vinaya.’ Thus, there will be those who speak to him. These five qualities are to be reviewed in oneself.

‘‘Katame pañca dhammā ajjhattaṃ upaṭṭhāpetabbā? ‘Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto vakkhāmi, no dosantaro’ti – ime pañca dhammā ajjhattaṃ upaṭṭhāpetabbā. Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’ti. Catutthaṃ.

“What five qualities should be established in oneself? ‘I will speak at the right time, not at the wrong time; I will speak truthfully, not falsely; I will speak gently, not harshly; I will speak what is beneficial, not what is unbeneficial; I will speak with a mind of loving-kindness, not with inner hate.’ These are the five qualities to be established in oneself. Bhikkhus, a bhikkhu who wishes to reprove another should reprove the other only after having reviewed these five qualities in himself and established these five qualities in himself.” Fourth.

5. Rājantepurappavesanasuttaṃ

5. The Discourse on Entering the Royal Inner Palace

45. ‘‘Dasayime[Pg.320], bhikkhave, ādīnavā rājantepurappavesane. Katame dasa? Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti. Tatra bhikkhu pavisati. Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti. Tattha rañño evaṃ hoti – ‘addhā imesaṃ kataṃ vā karissanti vā’ti! Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

45. “Bhikkhus, there are these ten drawbacks in entering the royal inner palace. What ten? Here, bhikkhus, a king is seated together with his chief queen. A bhikkhu enters. The chief queen, seeing the bhikkhu, smiles, or the bhikkhu, seeing the chief queen, smiles. Then the king thinks: ‘Surely, these two have either done something or will do something!’ This, bhikkhus, is the first drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati – ‘sā tena gabbhaṃ gaṇhāti’. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, a king is busy with many duties and affairs. He has relations with a certain woman but does not remember it, and she becomes pregnant by him. Then the king thinks: ‘No one else enters here except a renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the second drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, a certain jewel is lost in the king’s inner palace. Then the king thinks: ‘No one else enters here except a renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the third drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, secret internal counsels in the king’s inner palace are leaked outside. Then the king thinks: ‘No one else enters here except a renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the fourth drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti putto vā pitaraṃ pattheti. Tesaṃ evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, in the king’s inner palace, a father plots against his son, or a son plots against his father. They think: ‘No one else enters here except a renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the fifth drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, a king places a person of low station in a high position. Those to whom this is displeasing think: ‘The king associates with the renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the sixth drawback in entering the royal inner palace.

‘‘Puna [Pg.321] caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, a king places a person of high station in a low position. Those to whom this is displeasing think: ‘The king associates with the renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the seventh drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, a king sends out the army at an inopportune time. Those to whom this is displeasing think: ‘The king associates with the renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the eighth drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamma’nti. Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane.

“Furthermore, bhikkhus, a king sends out the army at an opportune time but has it turn back midway. Those to whom this is displeasing think: ‘The king associates with the renunciate. Could this be the renunciate’s doing?’ This, bhikkhus, is the ninth drawback in entering the royal inner palace.

‘‘Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane. Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane’’ti. Pañcamaṃ.

“Furthermore, bhikkhus, the king’s inner palace is full of the commotion of elephants, horses, and chariots, and with alluring sights, sounds, odors, tastes, and tactile objects that are unsuitable for a renunciate. This, bhikkhus, is the tenth drawback in entering the royal inner palace. These, bhikkhus, are the ten drawbacks in entering the royal inner palace.” Fifth.

6. Sakkasuttaṃ

6. The Discourse to Sakka

46. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sakke upāsake bhagavā etadavoca – ‘‘api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasathā’’ti? ‘‘Appekadā mayaṃ, bhante, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāma, appekadā na upavasāmā’’ti. ‘‘Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasatha.

46. At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then, on that Uposatha day, many Sakyan lay followers approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to them: “Sakyans, do you observe the Uposatha endowed with eight factors?” “Sometimes we do, venerable sir, and sometimes we do not.” “It is a loss for you, Sakyans, it is a misfortune for you that in this life fraught with sorrow and fear, fraught with death and fear, you sometimes observe the Uposatha endowed with eight factors and sometimes do not.”

‘‘Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ aḍḍhakahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā’’ti? ‘‘Evaṃ, bhante’’.

“What do you think, Sakyans? Suppose a man here, by whatever means of livelihood, without resorting to the unwholesome, might earn half a kahāpaṇa a day. Would it be right to call him a skillful man, endowed with energy?” “So it is, venerable sir.”

‘‘Taṃ [Pg.322] kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ kahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā’’ti? ‘‘Evaṃ, bhante’’.

“What do you think, Sakyans? Suppose a man here, by whatever means of livelihood, without resorting to the unwholesome, might earn a kahāpaṇa a day. Would it be right to call him a skillful man, endowed with energy?” “So it is, venerable sir.”

‘‘Taṃ kiṃ, maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ dve kahāpaṇe nibbiseyya … tayo kahāpaṇe nibbiseyya… cattāro kahāpaṇe nibbiseyya… pañca kahāpaṇe nibbiseyya… cha kahāpaṇe nibbiseyya… satta kahāpaṇe nibbiseyya… aṭṭha kahāpaṇe nibbiseyya… nava kahāpaṇe nibbiseyya… dasa kahāpaṇe nibbiseyya… vīsa kahāpaṇe nibbiseyya… tiṃsa kahāpaṇe nibbiseyya… cattārīsaṃ kahāpaṇe nibbiseyya… paññāsaṃ kahāpaṇe nibbiseyya… kahāpaṇasataṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā’’ti? ‘‘Evaṃ, bhante’’.

“What do you think, Sakyans? Suppose a man here, by whatever means of livelihood, without resorting to the unwholesome, might earn two kahāpaṇas a day… three kahāpaṇas… four kahāpaṇas… five kahāpaṇas… six kahāpaṇas… seven kahāpaṇas… eight kahāpaṇas… nine kahāpaṇas… ten kahāpaṇas… twenty kahāpaṇas… thirty kahāpaṇas… forty kahāpaṇas… fifty kahāpaṇas… a hundred kahāpaṇas a day. Would it be right to call him a skillful man, endowed with energy?” “So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, sakkā, api nu so puriso divase divase kahāpaṇasataṃ kahāpaṇasahassaṃ nibbisamāno laddhaṃ laddhaṃ nikkhipanto vassasatāyuko vassasatajīvī mahantaṃ bhogakkhandhaṃ adhigaccheyyā’’ti? ‘‘Evaṃ, bhante’’.

“What do you think, Sakyans? If that man, earning a hundred kahāpaṇas, a thousand kahāpaṇas day by day, were to set aside whatever he got, and if he had a lifespan of a hundred years, living for a hundred years, would he acquire a great mass of wealth?” “So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, sakkā, api nu so puriso bhogahetu bhoganidānaṃ bhogādhikaraṇaṃ ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhappaṭisaṃvedī vihareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Kāmā hi, bhante, aniccā tucchā musā mosadhammā’’ti.

“What do you think, Sakyans? For the sake of that wealth, because of that wealth, on account of that wealth, could that man dwell experiencing exclusive happiness even for a single night or a single day, or for half a night or half a day?” “Certainly not, venerable sir.” “For what reason?” “Because, venerable sir, sensual pleasures are impermanent, empty, false, and of a deceptive nature.”

‘‘Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya. So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa vassāni.

“But here, Sakyans, a disciple of mine, dwelling diligent, ardent, and resolute for ten years, practicing in accordance with my instructions, could dwell experiencing exclusive happiness for a hundred years, for ten thousand years, for a hundred thousand years. And he would be a once-returner, or a non-returner, or unfailingly a stream-enterer. Let the ten years stand, Sakyans.”

Idha mama sāvako nava vassāni… aṭṭha vassāni… satta vassāni… cha vassāni… pañca vassāni cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī [Pg.323] vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, ekaṃ vassaṃ.

“Here, a disciple of mine, dwelling diligent, ardent, and resolute for nine years… eight years… seven years… six years… five years… four years… three years… two years… one year, practicing in accordance with my instructions, could dwell experiencing exclusive happiness for a hundred years, for ten thousand years, for a hundred thousand years. And he would be a once-returner, or a non-returner, or unfailingly a stream-enterer. Let the one year stand, Sakyans.”

Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa māsā.

“Here, a disciple of mine, dwelling diligent, ardent, and resolute for ten months, practicing in accordance with my instructions, could dwell experiencing exclusive happiness for a hundred years, for ten thousand years, for a hundred thousand years. And he would be a once-returner, or a non-returner, or unfailingly a stream-enterer. Let the ten months stand, Sakyans.”

Idha mama sāvako nava māse… aṭṭha māse… satta māse… cha māse… pañca māse… cattāro māse… tayo māse… dve māse… ekaṃ māsaṃ… aḍḍhamāsaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, aḍḍhamāso.

“Here, a disciple of mine, dwelling diligent, ardent, and resolute for nine months… eight months… seven months… six months… five months… four months… three months… two months… one month… for half a month, practicing in accordance with my instructions, could dwell experiencing exclusive happiness for a hundred years, for ten thousand years, for a hundred thousand years. And he would be a once-returner, or a non-returner, or unfailingly a stream-enterer. Let the half a month stand, Sakyans.”

Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa rattindivā.

“Here, a disciple of mine, dwelling diligent, ardent, and resolute for ten days and nights, practicing in accordance with my instructions, could dwell experiencing exclusive happiness for a hundred years, for ten thousand years, for a hundred thousand years. And he would be a once-returner, or a non-returner, or unfailingly a stream-enterer. Let the ten days and nights stand, Sakyans.”

Idha mama sāvako nava rattindive… aṭṭha rattindive… satta rattindive… cha rattindive… pañca rattindive… cattāro rattindive… tayo rattindive… dve rattindive… ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasathā’’ti. ‘‘Ete mayaṃ, bhante, ajjatagge aṭṭhaṅgasamannāgataṃ uposathaṃ upavasissāmā’’ti. Chaṭṭhaṃ.

Herein, a disciple of mine, dwelling heedful, ardent, and with a resolute mind for nine nights and days... for eight nights and days... for seven nights and days... for six nights and days... for five nights and days... for four nights and days... for three nights and days... for two nights and days... or for one night and day, practicing in accordance with what was instructed by me, might dwell experiencing exclusive happiness for a hundred years, for ten thousand years, or for one hundred thousand years. And that disciple of mine would be a once-returner, or a non-returner, or, for certain, a stream-enterer. It is your loss, O Sakyans, it is your misfortune, that in this life which has fear through sorrow, in this life which has fear through death, you sometimes observe the Uposatha endowed with the eight factors, and sometimes you do not observe it.” “Venerable Sir, from this day forward, we will observe the Uposatha endowed with the eight factors.” The Sixth.

7. Mahālisuttaṃ

7. The Discourse to Mahāli

47. Ekaṃ [Pg.324] samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti? ‘‘Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Micchāpaṇihitaṃ kho, mahāli, cittaṃ hetu, micchāpaṇihitaṃ cittaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti.

47. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Gabled Roof. Then the Licchavi Mahāli approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the Licchavi Mahāli said to the Blessed One: “Venerable Sir, what is the cause and what is the condition for the doing of evil action, for the occurrence of evil action?” “Greed, Mahāli, is a cause, and greed is a condition for the doing of evil action, for the occurrence of evil action. Hatred, Mahāli, is a cause, and hatred is a condition for the doing of evil action, for the occurrence of evil action. Delusion, Mahāli, is a cause, and delusion is a condition for the doing of evil action, for the occurrence of evil action. Unwise attention, Mahāli, is a cause, and unwise attention is a condition for the doing of evil action, for the occurrence of evil action. A wrongly directed mind, Mahāli, is a cause, and a wrongly directed mind is a condition for the doing of evil action, for the occurrence of evil action. This, Mahāli, is the cause and this is the condition for the doing of evil action, for the occurrence of evil action.”

‘‘Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā’’ti? ‘‘Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Sammāpaṇihitaṃ kho, mahāli, cittaṃ hetu, sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ime ca, mahāli, dasa dhammā loke na saṃvijjeyyuṃ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā. Yasmā ca kho, mahāli, ime dasa dhammā loke [Pg.325] saṃvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā’’ti. Sattamaṃ.

“And what, Venerable Sir, is the cause and what is the condition for the doing of wholesome action, for the occurrence of wholesome action?” “Non-greed, Mahāli, is a cause, and non-greed is a condition for the doing of wholesome action, for the occurrence of wholesome action. Non-hatred, Mahāli, is a cause, and non-hatred is a condition for the doing of wholesome action, for the occurrence of wholesome action. Non-delusion, Mahāli, is a cause, and non-delusion is a condition for the doing of wholesome action, for the occurrence of wholesome action. Wise attention, Mahāli, is a cause, and wise attention is a condition for the doing of wholesome action, for the occurrence of wholesome action. A rightly directed mind, Mahāli, is a cause, and a rightly directed mind is a condition for the doing of wholesome action, for the occurrence of wholesome action. This, Mahāli, is the cause and this is the condition for the doing of wholesome action, for the occurrence of wholesome action. And if, Mahāli, these ten things did not exist in the world, then unrighteous conduct and uneven conduct, or righteous conduct and even conduct, would not be discerned herein. But because, Mahāli, these ten things do exist in the world, therefore unrighteous conduct and uneven conduct, or righteous conduct and even conduct, are discerned.” The Seventh.

8. Pabbajitaabhiṇhasuttaṃ

8. The Discourse on Frequent Reflection for One Gone Forth

48. ‘‘Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā. Katame dasa? ‘Vevaṇṇiyamhi ajjhupagato’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘parapaṭibaddhā me jīvikā’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘añño me ākappo karaṇīyo’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho me attā sīlato na upavadatī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kathaṃbhūtassa me rattindivā vītivattantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho ahaṃ suññāgāre abhiramāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṃ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā’’ti. Aṭṭhamaṃ.

48. “Bhikkhus, these ten things should be frequently reflected upon by one who has gone forth. What ten? ‘I have attained a state of altered appearance’—this should be frequently reflected upon by one who has gone forth. ‘My livelihood is dependent on others’—this should be frequently reflected upon by one who has gone forth. ‘My conduct must be different’—this should be frequently reflected upon by one who has gone forth. ‘Does my own self not reproach me in regard to virtue?’—this should be frequently reflected upon by one who has gone forth. ‘After investigation, do wise spiritual companions not reproach me in regard to virtue?’—this should be frequently reflected upon by one who has gone forth. ‘There is otherness and separation from all that is dear and pleasing to me’—this should be frequently reflected upon by one who has gone forth. ‘I am the owner of my kamma, heir to my kamma, kamma is my origin, kamma is my kinsman, kamma is my refuge. Whatever kamma I shall do, for good or for ill, I will be its heir’—this should be frequently reflected upon by one who has gone forth. ‘In what state are my days and nights passing?’—this should be frequently reflected upon by one who has gone forth. ‘Do I delight in secluded dwellings?’—this should be frequently reflected upon by one who has gone forth. ‘Have I attained any superhuman state, a distinction in knowledge and vision worthy of the noble ones, so that when questioned by my spiritual companions in my last days, I will not be disconcerted?’—this should be frequently reflected upon by one who has gone forth. These, bhikkhus, are the ten things that should be frequently reflected upon by one who has gone forth.” The Eighth.

9. Sarīraṭṭhadhammasuttaṃ

9. The Discourse on Things Existing in the Body

49. ‘‘Dasayime, bhikkhave, dhammā sarīraṭṭhā. Katame dasa? Sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṃvaro, vacīsaṃvaro, ājīvasaṃvaro, ponobhaviko bhavasaṅkhāro – ime kho, bhikkhave, dasa dhammā sarīraṭṭhā’’ti. Navamaṃ.

49. “Bhikkhus, these ten things are based in the body. What ten? Cold, heat, hunger, thirst, defecation, urination, bodily restraint, verbal restraint, restraint of livelihood, and the kamma-formation that leads to renewed existence. These, bhikkhus, are the ten things based in the body.” The ninth.

10. Bhaṇḍanasuttaṃ

10. The Discourse on Quarrels

50. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā [Pg.326] upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.

50. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, a number of bhikkhus, after their meal, on returning from their alms round, had gathered and were sitting together in the meeting hall, where they had become quarrelsome, had become contentious, and had fallen into dispute, piercing each other with verbal spears.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti?

Then, in the evening, the Blessed One rose from seclusion and went to the meeting hall. Having arrived, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus: “For what discussion are you gathered and assembled here now, bhikkhus? And what was the unfinished conversation among you?”

‘‘Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharāmā’’ti. ‘‘Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā vihareyyātha.

“Venerable sir, here we are, after the meal, having returned from the alms round, sitting together in the meeting hall, gathered together, having become quarrelsome, having become contentious, and having fallen into dispute, piercing each other with verbal spears.” “Bhikkhus, it is not fitting for you, clansmen who have gone forth from the household life into homelessness out of faith, that you should dwell having become quarrelsome, having become contentious, and having fallen into dispute, piercing each other with verbal spears.”

‘‘Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Bhikkhus, these ten things are to be remembered; they create affection and respect, and lead to cohesion, to non-dispute, to concord, and to unity. What ten? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in the slightest faults. He undertakes and trains in the training rules. That a bhikkhu is virtuous… undertakes and trains in the training rules, this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu 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. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Furthermore, bhikkhus, a bhikkhu is learned, a preserver of what he has learned, a treasurer of what he has learned. He has learned much about those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life; he has retained them, recited them, mentally examined them, and penetrated them well with wisdom. That a bhikkhu is learned… and penetrated them well with wisdom, this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna [Pg.327] caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Furthermore, bhikkhus, a bhikkhu has good friends, good companions, and is inclined to good friends. That a bhikkhu has good friends, good companions, and is inclined to good friends, this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Furthermore, bhikkhus, a bhikkhu is easy to admonish, possessing qualities that make him so; he is patient and respectfully receptive to instruction. That a bhikkhu is easy to admonish… and respectfully receptive to instruction, this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Furthermore, bhikkhus, a bhikkhu is skilled and diligent in the various duties for his companions in the holy life; he is endowed with investigative wisdom into the means for accomplishing them, and is able to do them and to arrange for them to be done. That a bhikkhu is skilled and diligent in the various duties for his companions in the holy life, is endowed with investigative wisdom into the means for accomplishing them, and is able to do them and to arrange for them to be done—this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Furthermore, bhikkhus, a bhikkhu is a lover of the Dhamma, has agreeable conversation, and has great joy in the higher Dhamma and the higher discipline. That a bhikkhu is a lover of the Dhamma, has agreeable conversation, and has great joy in the higher Dhamma and the higher discipline, this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Furthermore, bhikkhus, a bhikkhu dwells with energy aroused for the abandoning of unwholesome states and for the attainment of wholesome states; he is strong, resolute in endeavor, and does not cast off the burden in regard to wholesome states. That a bhikkhu dwells with energy aroused for the abandoning of unwholesome states and for the attainment of wholesome states; is strong, resolute in endeavor, and does not cast off the burden in regard to wholesome states, this too is a thing to be remembered, that creates affection and respect, and leads to cohesion, to non-dispute, to concord, and to unity.”

‘‘Puna [Pg.328] caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo sāraṇīyo…pe… saṃvattati.

Furthermore, bhikkhus, a bhikkhu is content with whatever kind of robes, almsfood, lodging, and medicinal requisites for the sick. That a bhikkhu is content with whatever kind of robes, almsfood, lodging, and medicinal requisites for the sick—this quality, too, is worthy of being remembered, creates affection and respect, and leads to cohesion, non-dispute, concord, and unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo sāraṇīyo…pe… saṃvattati.

Furthermore, bhikkhus, a bhikkhu is mindful, endowed with supreme mindfulness and sagacity; he is one who remembers and recollects what was done and said long ago. That a bhikkhu is mindful, endowed with supreme mindfulness and sagacity, and is one who remembers and recollects what was done and said long ago—this quality, too, is worthy of being remembered, creates affection and respect, and leads to cohesion, non-dispute, concord, and unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo sāraṇīyo…pe… saṃvattati. Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī’’ti. Dasamaṃ.

Furthermore, bhikkhus, a bhikkhu is wise; he is endowed with wisdom concerning arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering. That a bhikkhu is wise; that he is endowed with wisdom concerning arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering—this quality, too, is worthy of being remembered, creates affection and respect, and leads to cohesion, non-dispute, concord, and unity. Indeed, bhikkhus, these are the ten qualities that are worthy of being remembered, create affection and respect, and lead to cohesion, non-dispute, concord, and unity. Tenth.

Akkosavaggo pañcamo.

The Chapter on Abuse, the Fifth.

Tassuddānaṃ –

The summary:

Vivādā dve ca mūlāni, kusinārapavesane;

Sakko mahāli abhiṇhaṃ, sarīraṭṭhā ca bhaṇḍanāti.

Disputes, and two on Roots, at Kusinārā; Sakka, Mahāli, Constantly; Established in the Body, and Quarrels.

Paṭhamapaṇṇāsakaṃ samattaṃ.

The First Fifty is completed.

2. Dutiyapaṇṇāsakaṃ

2. The Second Fifty

(6) 1. Sacittavaggo

(6) 1. The Chapter on One’s Own Mind

1. Sacittasuttaṃ

1. On One’s Own Mind

51. Ekaṃ [Pg.329] samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

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

‘‘No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“Bhikkhus, if a bhikkhu is not skilled in the ways of others’ minds, then you should train thus: ‘I will be skilled in the ways of my own mind.’ This, bhikkhus, is how you should train.

‘‘Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmī’ti.

“And how, bhikkhus, is a bhikkhu skilled in the ways of his own mind? Just as a woman or a man—young, youthful, fond of adornment—would examine the reflection of their own face in a clean, bright mirror or in a clear bowl of water. If they see any dust or blemish there, they strive to remove that very dust or blemish. But if they do not see any dust or blemish there, on that account they are pleased, their intention fulfilled, thinking, ‘It is a gain for me! I am pure!’ In the same way, bhikkhus, a bhikkhu's reflection is of great benefit in regard to wholesome qualities: ‘Do I often dwell with covetousness, or without covetousness? With a mind of ill will, or without a mind of ill will? Beset by sloth and torpor, or free from sloth and torpor? Agitated, or unagitated? Doubtful, or having overcome doubt? Angry, or not angry? With a defiled mind, or an undefiled mind? With an agitated body, or an unagitated body? Lazy, or with energy aroused? Unconcentrated, or concentrated?’”

‘‘Sace[Pg.330], bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho 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 reflecting, knows thus: ‘I frequently dwell with covetousness, with a mind of ill will, beset by sloth and torpor, agitated, doubtful, angry, with a defiled mind, with an agitated body, lazy, and unconcentrated,’ then, bhikkhus, that bhikkhu should apply extraordinary desire, effort, enthusiasm, exertion, perseverance, mindfulness, and clear comprehension for the abandoning of those very evil, unwholesome qualities. Just as, bhikkhus, if one’s cloth or head were on fire, one would apply extraordinary desire, effort, enthusiasm, exertion, perseverance, mindfulness, and clear comprehension to extinguish it. In the same way, that bhikkhu should apply extraordinary desire, effort, enthusiasm, exertion, perseverance, mindfulness, and clear comprehension for the abandoning of those very evil, unwholesome qualities.

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Paṭhamaṃ.

“But if, bhikkhus, a bhikkhu, upon reflecting, knows thus: ‘I often dwell without covetousness, without a mind of ill will, free from sloth and torpor, unagitated, having overcome doubt, without anger, with an undefiled mind, with an unagitated body, with aroused energy, and concentrated,’ then, bhikkhus, that bhikkhu, having established himself in these very wholesome qualities, should apply further effort for the destruction of the taints.” First.

2. Sāriputtasuttaṃ

2. The Discourse with Sāriputta

52. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

52. Then the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, āvuso, sikkhitabbaṃ.

“If, friends, a bhikkhu is not skilled in the ways of others’ minds, then he should train himself thus: ‘I will become skilled in the ways of my own mind.’ This, friends, is how you should train yourselves.”

‘‘Kathañcāvuso[Pg.331], bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti.

“And how, friends, is a bhikkhu skilled in the ways of his own mind? Suppose, friends, a woman or a man—young, youthful, and fond of adornment—were to examine the reflection of their own face in a clean, bright mirror or in a clear bowl of water. If they see any dust or a blemish there, they strive to remove that very dust or blemish. But if they do not see any dust or a blemish there, they are pleased and their wish is fulfilled, thinking: ‘It is a gain for me that I am pure!’

Evamevaṃ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.

“In the same way, friends, a bhikkhu’s reflection is of great help in regard to wholesome qualities. He reflects: ‘Do I often dwell with covetousness, or do I often dwell without covetousness? Do I often dwell with a mind of ill will, or do I often dwell with a mind free from ill will? Do I often dwell overcome by sloth and torpor, or do I often dwell free from sloth and torpor? Do I often dwell with agitation, or do I often dwell without agitation? Do I often dwell with doubt, or do I often dwell having crossed over doubt? Do I often dwell with anger, or do I often dwell without anger? Do I often dwell with a defiled mind, or do I often dwell with an undefiled mind? Do I often dwell with an agitated body, or do I often dwell with an unagitated body? Do I often dwell lazily, or do I often dwell with aroused energy? Do I often dwell unconcentrated, or do I often dwell concentrated?’”

‘‘Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi…pe… asamāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“If, friends, on reflecting, a bhikkhu knows thus: ‘I often dwell with covetousness … I often dwell unconcentrated,’ then, friends, that bhikkhu should apply extraordinary desire, effort, enthusiasm, zeal, relentlessness, mindfulness, and clear comprehension for the abandoning of those same evil, unwholesome qualities. Just as, friends, a person whose clothes or head were on fire would apply extraordinary desire, effort, enthusiasm, zeal, relentlessness, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, in the same way, friends, that bhikkhu should apply extraordinary desire, effort, enthusiasm, zeal, relentlessness, mindfulness, and clear comprehension for the abandoning of those same evil, unwholesome qualities.”

‘‘Sace [Pg.332] panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi…pe… samāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Dutiyaṃ.

“But if, friends, on reflecting, a bhikkhu knows thus: ‘I often dwell without covetousness … I often dwell concentrated,’ then, friends, that bhikkhu, having established himself in those same wholesome qualities, should apply himself further to the destruction of the taints.” Second.

3. Ṭhitisuttaṃ

3. The Discourse on Stability

53. ‘‘Ṭhitimpāhaṃ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ. Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.

53. “Bhikkhus, I do not praise stability in wholesome qualities, still less decline. I praise growth in wholesome qualities, not stability and not decline.”

‘‘Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.

“And how, bhikkhus, is there decline in wholesome qualities, not stability and not growth? Here, bhikkhus, a bhikkhu has a certain amount of faith, virtue, learning, generosity, wisdom, and eloquence. These qualities of his neither remain stable nor grow. This, I say, is decline in wholesome qualities, not stability and not growth. This is how, bhikkhus, there is decline in wholesome qualities, not stability and not growth.”

‘‘Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti. Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ. Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.

“And how, bhikkhus, is there stability in wholesome qualities, not decline and not growth? Here, bhikkhus, a bhikkhu has a certain amount of faith, virtue, learning, generosity, wisdom, and eloquence. These qualities of his neither decline nor grow. This, I say, is stability in wholesome qualities, not decline and not growth. This is how, bhikkhus, there is stability in wholesome qualities, not growth and not decline.”

‘‘Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ. Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.

“And how, bhikkhus, is there growth in wholesome qualities, not stability and not decline? Here, bhikkhus, a bhikkhu has a certain amount of faith, virtue, learning, generosity, wisdom, and eloquence. These qualities of his neither remain stable nor decline. This, I say, is growth in wholesome qualities, not stability and not decline. This is how, bhikkhus, there is growth in wholesome qualities, not stability and not decline.”

‘‘No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“If, bhikkhus, a bhikkhu is not skilled in the ways of others’ minds, then he should train himself thus: ‘I will become skilled in the ways of my own mind.’ This, bhikkhus, is how you should train yourselves.”

‘‘Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā [Pg.333] parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.

“And how, bhikkhus, is a bhikkhu skilled in the ways of his own mind? Suppose, bhikkhus, a woman or a man—young, youthful, and fond of ornaments—were to examine the reflection of their own face in a clean, bright mirror or in a clear bowl of water. If they see any adventitious dust or a blemish there, they strive to remove it. But if they do not see any adventitious dust or a blemish there, they are pleased and their wish is fulfilled, and they think: ‘It is a gain for me that I am pure!’ In the same way, bhikkhus, a bhikkhu’s reflection is of great help in regard to wholesome qualities. He reflects: ‘Do I often dwell with covetousness, or do I often dwell without covetousness? Do I often dwell with a mind of ill will, or do I often dwell with a mind free from ill will? Do I often dwell overcome by sloth and torpor, or do I often dwell free from sloth and torpor? Do I often dwell with restlessness, or do I often dwell without restlessness? Do I often dwell with doubt, or do I often dwell having crossed over doubt? Do I often dwell with anger, or do I often dwell without anger? Do I often dwell with a defiled mind, or do I often dwell with an undefiled mind? Do I often dwell with an agitated body, or do I often dwell with an unagitated body? Do I often dwell lazily, or do I often dwell with energy aroused? Do I often dwell concentrated, or do I often dwell unconcentrated?’”

‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“If, bhikkhus, on reflecting, a bhikkhu knows thus: ‘I often dwell with covetousness, with a mind of ill will, overcome by sloth and torpor, with restlessness, with doubt, with anger, with a defiled mind, with an agitated body, lazily, and unconcentrated,’ then, bhikkhus, that bhikkhu should apply extraordinary desire, effort, enthusiasm, zeal, relentlessness, mindfulness, and clear comprehension for the abandoning of those same evil unwholesome qualities. Just as, bhikkhus, a person whose clothes or head were on fire would apply extraordinary desire, effort, enthusiasm, zeal, relentlessness, mindfulness, and clear comprehension to extinguish the fire on his clothes or head; in the same way, bhikkhus, that bhikkhu should apply extraordinary desire, effort, enthusiasm, zeal, relentlessness, mindfulness, and clear comprehension for the abandoning of those same evil unwholesome qualities.”

‘‘Sace [Pg.334] pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Tatiyaṃ.

“But if, bhikkhus, a bhikkhu, on reviewing, knows thus: ‘I often dwell without covetousness, with a mind free from ill will, free from sloth and torpor, without restlessness, with doubt overcome, without anger, with an undefiled mind, with an untroubled body, with energy aroused, and concentrated,’ then, bhikkhus, that bhikkhu, being established in these very wholesome qualities, should make a further effort for the destruction of the taints.” The Third.

4. Samathasuttaṃ

4. The Discourse on Serenity

54. ‘‘No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

54. “If, bhikkhus, a bhikkhu is not skilled in the ways of others’ minds, then he should train himself thus: ‘I will become skilled in the ways of my own mind.’ This, bhikkhus, is how you should train yourselves.”

‘‘Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘lābhī nu khomhi ajjhattaṃ cetosamathassa, na nu khomhi lābhī ajjhattaṃ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.

And how, bhikkhus, is a bhikkhu skilled in the ways of his own mind? Suppose, bhikkhus, a woman or a man—young, youthful, and fond of adornment—were to examine the image of their own face in a clean, bright mirror or in a bowl of clear water. If they see any dust or blemish there, they strive for the removal of that very dust or blemish. But if they do not see any dust or blemish there, they are pleased on that account and their intention is fulfilled, thinking: ‘Indeed, it is a gain for me! Indeed, it is pure!’ In the very same way, bhikkhus, a bhikkhu’s reviewing is of great benefit in regard to wholesome qualities: ‘Am I a gainer of internal serenity of mind, or am I not a gainer of internal serenity of mind? Am I a gainer of insight into phenomena through higher wisdom, or am I not a gainer of insight into phenomena through higher wisdom?’

‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

If, bhikkhus, a bhikkhu, on reviewing, knows thus: ‘I am a gainer of internal serenity of mind, but not a gainer of insight into phenomena through higher wisdom,’ then, bhikkhus, that bhikkhu, being established in internal serenity of mind, should make an effort for insight into phenomena through higher wisdom. At a later time, he becomes a gainer of both internal serenity of mind and insight into phenomena through higher wisdom.

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassā’ti, tena, bhikkhave[Pg.335], bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

But if, bhikkhus, a bhikkhu, on reviewing, knows thus: ‘I am a gainer of insight into phenomena through higher wisdom, but not a gainer of internal serenity of mind,’ then, bhikkhus, that bhikkhu, being established in insight into phenomena through higher wisdom, should make an effort for internal serenity of mind. At a later time, he becomes a gainer of both insight into phenomena through higher wisdom and internal serenity of mind.

‘‘Sace, pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na lābhī ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

But if, bhikkhus, a bhikkhu, on reviewing, knows thus: ‘I am not a gainer of internal serenity of mind, and I am not a gainer of insight into phenomena through higher wisdom,’ then, bhikkhus, for the attainment of those very wholesome qualities, that bhikkhu should apply extraordinary desire, effort, enthusiasm, ardour, persistence, mindfulness, and clear comprehension. Suppose, bhikkhus, one whose robe or head was on fire would apply extraordinary desire, effort, enthusiasm, ardour, persistence, mindfulness, and clear comprehension to extinguish the fire on that very robe or head. In the very same way, bhikkhus, for the attainment of those very wholesome qualities, that bhikkhu should apply extraordinary desire, effort, enthusiasm, ardour, persistence, mindfulness, and clear comprehension. At a later time, he becomes a gainer of both internal serenity of mind and insight into phenomena through higher wisdom.

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘lābhīmhi ajjhattaṃ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.

But if, bhikkhus, a bhikkhu, on reviewing, knows thus: ‘I am a gainer of internal serenity of mind, and I am a gainer of insight into phenomena through higher wisdom,’ then, bhikkhus, that bhikkhu, being established in these very wholesome qualities, should make a further effort for the destruction of the taints.

‘‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi. Puggalampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampi.

Bhikkhus, I speak of two kinds of robes: to be used and not to be used. I speak of two kinds of almsfood: to be used and not to be used. I speak of two kinds of lodgings: to be used and not to be used. I speak of two kinds of villages and towns: to be resorted to and not to be resorted to. I speak of two kinds of countries and regions: to be resorted to and not to be resorted to. I speak of two kinds of persons: to be associated with and not to be associated with.

‘‘‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ. Tattha yaṃ jaññā cīvaraṃ – ‘idaṃ kho me [Pg.336] cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘Bhikkhus, I speak of two kinds of robes: to be used and not to be used.’ Indeed, this was said. And in reference to what was this said? Therein, should one know of a certain robe: ‘Indeed, for me, by using this robe, unwholesome qualities increase and wholesome qualities decline,’ such a robe should not be used. Therein, should one know of a certain robe: ‘Indeed, for me, by using this robe, unwholesome qualities decline and wholesome qualities increase,’ such a robe should be used. ‘Bhikkhus, I speak of two kinds of robes: to be used and not to be used’—that which was said thus, was said in reference to this.

‘‘‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṃ jaññā piṇḍapātaṃ – ‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘Bhikkhus, I speak of two kinds of almsfood: to be used and not to be used.’ Indeed, this was said. And in reference to what was this said? Therein, should one know of certain almsfood: ‘Indeed, for me, by using this almsfood, unwholesome qualities increase and wholesome qualities decline,’ such almsfood should not be used. Therein, should one know of certain almsfood: ‘Indeed, for me, by using this almsfood, unwholesome qualities decline and wholesome qualities increase,’ such almsfood should be used. ‘Bhikkhus, I speak of two kinds of almsfood: to be used and not to be used’—that which was said thus, was said in reference to this.

‘‘‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā senāsanaṃ – ‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. Tattha yaṃ jaññā senāsanaṃ – ‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ. ‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Bhikkhus, I say that lodgings are of two kinds: those to be resorted to and those not to be resorted to.’ Indeed, this was said. And in reference to what was this said? Therein, should one know of a certain lodging: ‘Indeed, for me, by resorting to this lodging, unwholesome states increase and wholesome states decline,’ such a lodging should not be resorted to. Therein, should one know of a certain lodging: ‘Indeed, for me, by resorting to this lodging, unwholesome states decline and wholesome states increase,’ such a lodging should be resorted to. ‘Bhikkhus, I say that lodgings are of two kinds: those to be resorted to and those not to be resorted to’—that which was said thus, was said in reference to this.

‘‘‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṃ jaññā gāmanigamaṃ – ‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. ‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Bhikkhus, I say that villages and towns are of two kinds: those to be resorted to and those not to be resorted to.’ Indeed, this was said. And in reference to what was this said? Therein, should one know of a certain village or town: ‘Indeed, for me, by resorting to this village or town, unwholesome states increase and wholesome states decline,’ such a village or town should not be resorted to. Therein, should one know of a certain village or town: ‘Indeed, for me, by resorting to this village or town, unwholesome states decline and wholesome states increase,’ such a village or town should be resorted to. ‘Bhikkhus, I say that villages and towns are of two kinds: those to be resorted to and those not to be resorted to’—that which was said thus, was said in reference to this.

‘‘‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā [Pg.337] dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṃ jaññā janapadapadesaṃ – ‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Bhikkhus, I say that regions are of two kinds: those to be resorted to and those not to be resorted to.’ Indeed, this was said. And in reference to what was this said? Therein, should one know of a certain region: ‘Indeed, for me, by resorting to this region, unwholesome states increase and wholesome states decline,’ such a region should not be resorted to. Therein, should one know of a certain region: ‘Indeed, for me, by resorting to this region, unwholesome states decline and wholesome states increase,’ such a region should be resorted to. ‘Bhikkhus, I say that regions are of two kinds: those to be resorted to and those not to be resorted to’—that which was said thus, was said in reference to this.

‘‘‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. Tattha yaṃ jaññā puggalaṃ – ‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo. ‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi asevitabbampī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Catutthaṃ.

“Bhikkhus, I say that persons are of two kinds: those to be resorted to and those not to be resorted to.’ Indeed, this was said. And in reference to what was this said? Therein, should one know of a certain person: ‘Indeed, for me, by resorting to this person, unwholesome states increase and wholesome states decline,’ such a person should not be resorted to. Therein, should one know of a certain person: ‘Indeed, for me, by resorting to this person, unwholesome states decline and wholesome states increase,’ such a person should be resorted to. ‘Bhikkhus, I say that persons are of two kinds: those to be resorted to and those not to be resorted to’—that which was said thus, was said in reference to this.” The fourth.

5. Parihānasuttaṃ

5. The Discourse on Decline

55. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

55. Then the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati. ‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā’’ti? ‘‘Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti.

“‘Friends, it is said: “A person of a nature to decline, a person of a nature to decline.” And it is said: “A person not of a nature to decline, a person not of a nature to decline.” To what extent, friends, has a person of a nature to decline been spoken of by the Blessed One, and to what extent has a person not of a nature to decline been spoken of by the Blessed One?’ ‘Friend, we would come even from afar to the presence of the Venerable Sāriputta to know the meaning of this statement. It would be good indeed if the meaning of this statement would become clear to the Venerable Sāriputta himself. Having heard it from the Venerable Sāriputta, the bhikkhus will bear it in mind.’”

‘‘Tenahāvuso[Pg.338], suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Well then, friends, listen and attend closely; I will speak.” “Yes, friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṃ na suṇāti, sutā cassa dhammā sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti. Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.

“To what extent, friends, has a person of a nature to decline been spoken of by the Blessed One? Here, friends, a bhikkhu does not hear a teaching he has not heard before; the teachings he has heard are lost to him; those teachings not previously contacted by his mind do not arise; and he does not understand what was not understood. To this extent, friends, a person of a nature to decline has been spoken of by the Blessed One.

‘‘Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti. Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.

“And to what extent, friends, has a person not of a nature to decline been spoken of by the Blessed One? Here, friends, a bhikkhu hears a teaching he has not heard before; the teachings he has heard are not lost to him; those teachings not previously contacted by his mind do arise; and he understands what was not understood. To this extent, friends, a person not of a nature to decline has been spoken of by the Blessed One.

‘‘No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, āvuso, sikkhitabbaṃ.

“Friends, if a bhikkhu is not skilled in the ways of others’ minds, then he should train thus: ‘I will become skilled in the ways of my own mind.’ This, friends, is how you should train.”

‘‘Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘anabhijjhālu nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṃ viharāmi, saṃvijjati [Pg.339] nu kho me eso dhammo udāhu no, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ dhammapāmojjassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ cetosamathassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṃvijjati nu kho me eso dhammo udāhu no’ti.

“And how, friends, is a bhikkhu skilled in the ways of his own mind? Suppose, friends, a woman or a man—young, youthful, and fond of adornments—were to examine the image of their own face in a clean, bright mirror or in a clear bowl of water. If they see any dust or blemish on it, they strive to remove that very dust or blemish. But if they do not see any dust or blemish on it, for that very reason they are pleased and their intention is fulfilled: ‘It is a gain for me! I am pure!’ So too, friends, a bhikkhu’s reflection is of great benefit in regard to wholesome qualities. He reflects: ‘Do I often dwell without covetousness? Is this quality found in me or not? Do I often dwell with a mind free of ill will? Is this quality found in me or not? Do I often dwell free from sloth and torpor? Is this quality found in me or not? Do I often dwell unagitated? Is this quality found in me or not? Do I often dwell having crossed over doubt? Is this quality found in me or not? Do I often dwell without anger? Is this quality found in me or not? Do I often dwell with an undefiled mind? Is this quality found in me or not? Am I an obtainer of internal joy in the Dhamma? Is this quality found in me or not? Am I an obtainer of internal serenity of mind? Is this quality found in me or not? Am I an obtainer of insight into phenomena pertaining to higher wisdom? Is this quality found in me or not?’”

‘‘Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā sabbesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“But if, friends, a bhikkhu, on reflection, does not see any of these wholesome qualities in himself, then that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the acquisition of all these wholesome qualities. Suppose, friends, a person whose clothes or head were on fire would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on their clothes or head. In the same way, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the acquisition of all these wholesome qualities.

‘‘Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“If, friends, a bhikkhu, on reflection, sees some wholesome qualities in himself but does not see others, he should, being established in those wholesome qualities that he sees in himself, apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the acquisition of those wholesome qualities that he does not see in himself. Just as, friends, a person whose garment or head was on fire would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his garment or head; in the very same way, friends, that bhikkhu, being established in those wholesome qualities that he sees in himself, should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the acquisition of those wholesome qualities that he does not see in himself.

‘‘Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu [Pg.340] dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo’’ti. Pañcamaṃ.

“If, friends, a bhikkhu, on reflection, sees all these wholesome qualities in himself, then that bhikkhu, being established in all these wholesome qualities, should apply himself further to the destruction of the taints.” Fifth.

6. Paṭhamasaññāsuttaṃ

6. The First Sutta on Perceptions

56. ‘‘Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Chaṭṭhaṃ.

56. “Bhikkhus, these ten perceptions, when developed and cultivated, are of great fruit and great benefit, have the deathless as their destination and the deathless as their consummation. What ten? The perception of unattractiveness, the perception of death, the perception of repulsiveness in food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation. These, bhikkhus, are the ten perceptions that, when developed and cultivated, are of great fruit and great benefit, have the deathless as their destination and the deathless as their consummation.” Sixth.

7. Dutiyasaññāsuttaṃ

7. The Second Sutta on Perceptions

57. ‘‘Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā dasa? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā – imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Sattamaṃ.

57. “Bhikkhus, these ten perceptions, when developed and cultivated, are of great fruit and great benefit, have the deathless as their destination, and the deathless as their final end. What ten? The perception of impermanence, the perception of not-self, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of a skeleton, the perception of a worm-infested corpse, the perception of a livid corpse, the perception of a fissured corpse, and the perception of a bloated corpse. These, bhikkhus, are the ten perceptions that, when developed and cultivated, are of great fruit and great benefit, have the deathless as their destination, and the deathless as their final end.” Seventh.

8. Mūlakasuttaṃ

8. The Sutta on Roots

58. ‘‘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, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

58. “Bhikkhus, if wanderers of other sects were to ask you: ‘Friends, what is the root of all phenomena? What is their origin? What is their source? What is their confluence? What is their chief? What is their sovereign? What is their superior? What is their essence? What is their immersion? What is their final end?’—being 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, the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will bear it in mind.”

‘‘Tena [Pg.341] hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Well then, bhikkhus, listen and pay close attention. I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā kiṃpamukhā sabbe dhammā, kiṃ adhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā 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, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Aṭṭhamaṃ.

“Bhikkhus, if wanderers of other sects were to ask you: ‘Friends, what is the root of all phenomena? What is their origin? What is their source? What is their confluence? What is their chief? What is their sovereign? What is their superior? What is their essence? What is their immersion? What is their final end?’—being asked thus, bhikkhus, you should answer those wanderers of other sects thus: ‘Friends, all phenomena are rooted in desire. They originate from attention. They arise from contact. They converge on feeling. They have concentration as their chief. They have mindfulness as their sovereign. They have wisdom as their superior. They have liberation as their essence. They are immersed in the Deathless. They have Nibbāna as their final end.’ Being asked thus, bhikkhus, this is how you should answer those wanderers of other sects.” Eighth.

9. Pabbajjāsuttaṃ

9. 9. The Discourse on the Going Forth

59. ‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yathāpabbajjāparicitañca no cittaṃ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti; aniccasaññāparicitañca no cittaṃ bhavissati, anattasaññāparicitañca no cittaṃ bhavissati, asubhasaññāparicitañca no cittaṃ bhavissati, ādīnavasaññāparicitañca no cittaṃ bhavissati, lokassa samañca visamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, pahānasaññāparicitañca no cittaṃ bhavissati, virāgasaññāparicitañca no cittaṃ bhavissati, nirodhasaññāparicitañca no cittaṃ bhavissatī’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

59. “Therefore, bhikkhus, you should train yourselves thus: ‘Our mind will be familiar with what is in accordance with the going forth, and evil, unwholesome states that have arisen will not persist, having overcome the mind. Our mind will be familiar with the perception of impermanence. Our mind will be familiar with the perception of not-self. Our mind will be familiar with the perception of foulness. Our mind will be familiar with the perception of drawback. Having known the world’s evenness and unevenness, our mind will be familiar with that perception. Having known the world’s coming-to-be and passing-away, our mind will be familiar with that perception. Having known the world’s origination and cessation, our mind will be familiar with that perception. Our mind will be familiar with the perception of abandoning. Our mind will be familiar with the perception of dispassion. Our mind will be familiar with the perception of cessation.’ This, bhikkhus, is how you should train yourselves.”

‘‘Yato [Pg.342] kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṃ hoti na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṃ hoti, anattasaññāparicitañca cittaṃ hoti, asubhasaññāparicitañca cittaṃ hoti, ādīnavasaññāparicitañca cittaṃ hoti, lokassa samañca visamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, pahānasaññāparicitañca cittaṃ hoti, virāgasaññāparicitañca cittaṃ hoti, nirodhasaññāparicitañca cittaṃ hoti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Navamaṃ.

“Bhikkhus, when a bhikkhu's mind is familiar with what is in accordance with the going forth, and evil, unwholesome states that have arisen do not persist, having overcome his mind; when his mind is familiar with the perception of impermanence, with the perception of not-self, with the perception of foulness, with the perception of drawback; when, having known the world’s evenness and unevenness, his mind is familiar with that perception; when, having known the world’s coming-to-be and passing-away, his mind is familiar with that perception; when, having known the world’s origination and cessation, his mind is familiar with that perception; when his mind is familiar with the perception of abandoning, with the perception of dispassion, with the perception of cessation—one of two fruits is to be expected for him: either final knowledge in this very life or, if there is a residue of clinging, the state of a non-returner.” Ninth.

10. Girimānandasuttaṃ

10. 10. The Discourse to Girimānanda

60. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

60. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time the Venerable Girimānanda was sick, afflicted, and gravely ill. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Having sat down to one side, the Venerable Ānanda said this to the Blessed One:

‘‘Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṃ upādāyā’’ti. ‘‘Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.

“Venerable sir, the Venerable Girimānanda is sick, afflicted, and gravely ill. It would be good, venerable sir, if the Blessed One would approach the Venerable Girimānanda out of compassion.” “Ānanda, if you were to speak of ten perceptions to the bhikkhu Girimānanda, it is possible that upon his hearing them, that illness would immediately subside.

‘‘Katamā dasa? Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.

“What ten? The perception of impermanence, the perception of not-self, the perception of foulness, the perception of drawback, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of non-delight in the entire world, the perception of undesirability in all formations, and mindfulness of breathing.

‘‘Katamā cānanda, aniccasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘rūpaṃ aniccaṃ, vedanā aniccā[Pg.343], saññā aniccā, saṅkhārā aniccā, viññāṇaṃ anicca’nti. Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. Ayaṃ vuccatānanda, aniccasaññā.

“And what, Ānanda, is the perception of impermanence? Here, Ānanda, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: ‘Form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent.’ Thus he dwells contemplating impermanence in these five aggregates of clinging. This, Ānanda, is called the perception of impermanence.

‘‘Katamā cānanda, anattasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. Ayaṃ vuccatānanda, anattasaññā.

“And what, Ānanda, is the perception of not-self? Here, Ānanda, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: ‘The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odors are not-self; the tongue is not-self, tastes are not-self; the body is not-self, tangible objects are not-self; the mind is not-self, mental objects are not-self.’ Thus he dwells contemplating not-self in these six internal and external sense bases. This, Ānanda, is called the perception of not-self.

‘‘Katamā cānanda, asubhasaññā? Idhānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti. Iti imasmiṃ kāye asubhānupassī viharati. Ayaṃ vuccatānanda, asubhasaññā.

“And what, Ānanda, is the perception of foulness? Here, Ānanda, a bhikkhu reviews this very body upward from the soles of the feet and downward from the top of the hair, enclosed in skin and full of many kinds of impurity: ‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, and urine.’ Thus he dwells contemplating foulness in this body. This, Ānanda, is called the perception of foulness.

‘‘Katamā cānanda, ādīnavasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘bahudukkho kho ayaṃ kāyo bahuādīnavo? Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ – cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti. Iti [Pg.344] imasmiṃ kāye ādīnavānupassī viharati. Ayaṃ vuccatānanda, ādīnavasaññā.

“And what, Ānanda, is the perception of danger? Here, Ānanda, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: ‘This body has much suffering, much danger. For in this body various diseases arise, such as these: eye disease, ear disease, nose disease, tongue disease, body disease, head disease, external ear disease, mouth disease, tooth disease, lip disease, cough, asthma, nasal catarrh, burning fever, fever, stomach disease, fainting, dysentery, sharp pain, cholera, leprosy, tumors, eczema, consumption, epilepsy, ringworm, itch, scabies, nail-scratch disease, scaly skin disease, disease of blood and bile, diabetes, piles, carbuncles, and fistula; diseases originating from bile, diseases originating from phlegm, diseases originating from wind, diseases from their combination; diseases born of seasonal change, diseases born of uneven care of the body, diseases born of external assaults, and diseases born of kamma-result; as well as cold, heat, hunger, thirst, defecation, and urination.’ Thus he dwells contemplating danger in this body. This, Ānanda, is called the perception of danger.”

‘‘Katamā cānanda, pahānasaññā? Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Ayaṃ vuccatānanda, pahānasaññā.

“And what, Ānanda, is the perception of abandoning? Here, Ānanda, a bhikkhu does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, makes an end of it, and causes it to go to non-existence. He does not tolerate an arisen thought of ill will; he abandons it, dispels it, makes an end of it, and causes it to go to non-existence. He does not tolerate an arisen thought of cruelty; he abandons it, dispels it, makes an end of it, and causes it to go to non-existence. He does not tolerate any evil unwholesome states that have arisen; he abandons them, dispels them, makes an end of them, and causes them to go to non-existence. This, Ānanda, is called the perception of abandoning.”

‘‘Katamā cānanda, virāgasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbāna’nti. Ayaṃ vuccatānanda, virāgasaññā.

“And what, Ānanda, is the perception of dispassion? Here, Ānanda, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: ‘This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, Nibbāna.’ This, Ānanda, is called the perception of dispassion.”

‘‘Katamā cānanda, nirodhasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbāna’nti. Ayaṃ vuccatānanda, nirodhasaññā.

“And what, Ānanda, is the perception of cessation? Here, Ānanda, a bhikkhu, having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: ‘This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, cessation, Nibbāna.’ This, Ānanda, is called the perception of cessation.”

‘‘Katamā cānanda, sabbaloke anabhiratasaññā? Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. Ayaṃ vuccatānanda, sabbaloke anabhiratasaññā.

“And what, Ānanda, is the perception of non-delight in the whole world? Here, Ānanda, a bhikkhu dwells abandoning and not grasping those clingings, mental standpoints, adherences, and underlying tendencies in the world. This, Ānanda, is called the perception of non-delight in the whole world.”

‘‘Katamā cānanda, sabbasaṅkhāresu anicchāsaññā? Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati. Ayaṃ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.

“And what, Ānanda, is the perception of undesirability toward all formations? Here, Ānanda, a bhikkhu is weary of, ashamed of, and disgusted with all formations. This, Ānanda, is called the perception of undesirability toward all formations.”

‘‘Katamā cānanda, ānāpānassati? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ [Pg.345] passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati. Abhippamodayaṃ cittaṃ…pe… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ…pe… aniccānupassī…pe… virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati. Ayaṃ vuccatānanda, ānāpānassati.

“And what, Ānanda, is mindfulness of breathing? Here, Ānanda, a bhikkhu, having gone to the forest, or to the foot of a tree, or to an empty dwelling, sits down. Having folded his legs crosswise, set his body erect, and established mindfulness before him, ever mindful he breathes in, mindful he breathes out. Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short.’ He trains himself: ‘I will breathe in experiencing the whole body.’ He trains himself: ‘I will breathe out experiencing the whole body.’ He trains himself: ‘I will breathe in calming the bodily formation.’ He trains himself: ‘I will breathe out calming the bodily formation.’ He trains himself: ‘I will breathe in experiencing rapture.’ He trains himself: ‘I will breathe out experiencing rapture.’ He trains himself: ‘I will breathe in experiencing pleasure.’ He trains himself: ‘I will breathe out experiencing pleasure.’ He trains himself: ‘I will breathe in experiencing the mental formation.’ He trains himself: ‘I will breathe out experiencing the mental formation.’ He trains himself: ‘I will breathe in calming the mental formation.’ He trains himself: ‘I will breathe out calming the mental formation.’ He trains himself: ‘I will breathe in experiencing the mind.’ He trains himself: ‘I will breathe out experiencing the mind.’ He trains himself: ‘I will breathe in gladdening the mind.’… He trains himself: ‘I will breathe in concentrating the mind.’… He trains himself: ‘I will breathe in liberating the mind.’… He trains himself: ‘I will breathe in contemplating impermanence.’… He trains himself: ‘I will breathe in contemplating dispassion.’… He trains himself: ‘I will breathe in contemplating cessation.’… He trains himself: ‘I will breathe in contemplating relinquishment.’ He trains himself: ‘I will breathe out contemplating relinquishment.’ This, Ānanda, is called mindfulness of breathing.”

‘‘Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā’’ti.

“Indeed, Ānanda, if you were to speak of these ten perceptions to the bhikkhu Girimānanda, it is possible that upon hearing these ten perceptions, his illness would be instantly pacified.”

Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosī’’ti. Dasamaṃ.

Then the Venerable Ānanda, having learned these ten perceptions in the Blessed One’s presence, approached the Venerable Girimānanda and spoke these ten perceptions to him. Then, when the Venerable Girimānanda heard these ten perceptions, his affliction subsided on the spot. The Venerable Girimānanda rose up from that affliction, and that affliction of the Venerable Girimānanda was thus abandoned. The tenth.

Sacittavaggo paṭhamo.

The Chapter on One’s Own Mind is the first.

Tassuddānaṃ –

The summary of this is:

Sacittañca sāriputta, ṭhiti ca samathena ca;

Parihāno ca dve saññā, mūlā pabbajitaṃ girīti.

One’s Own Mind, Sāriputta, Stability, and With Serenity; Decline, two on Perceptions, Roots, the Renunciant, and Giri.

(7) 2. Yamakavaggo

(7) 2. The Chapter on Pairs

1. Avijjāsuttaṃ

1. The Sutta on Ignorance

61. ‘‘Purimā[Pg.346], bhikkhave, koṭi na paññāyati avijjāya – ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati – ‘idappaccayā avijjā’ti.

61. “Bhikkhus, a prior point of ignorance is not discerned, of which it can be said: ‘Before this, ignorance was not; afterwards, it came to be.’ And so this is said, bhikkhus, and yet it is discerned that: ‘Ignorance is conditioned by this.’”

‘‘Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṃ. Pañcapāhaṃ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṃ nīvaraṇānaṃ? ‘Tīṇi duccaritānī’tissa vacanīyaṃ. Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṃ duccaritānaṃ? ‘Indriyaasaṃvaro’tissa vacanīyaṃ. Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro indriyaasaṃvarassa? ‘Asatāsampajañña’ntissa vacanīyaṃ. Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro asatāsampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṃ. Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiya’ntissa vacanīyaṃ. Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro assaddhiyassa? ‘Asaddhammassavana’ntissa vacanīyaṃ. Asaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro asaddhammassavanassa? ‘Asappurisasaṃsevo’tissa vacanīyaṃ.

“Bhikkhus, I say that ignorance is with nutriment, not without nutriment. And what is the nutriment for ignorance? ‘The five hindrances,’ it should be said. I say, bhikkhus, that the five hindrances are with nutriment, not without nutriment. And what is the nutriment for the five hindrances? ‘The three kinds of misconduct,’ it should be said. I say, bhikkhus, that the three kinds of misconduct are with nutriment, not without nutriment. And what is the nutriment for the three kinds of misconduct? ‘Non-restraint of the sense faculties,’ it should be said. I say, bhikkhus, that non-restraint of the sense faculties is with nutriment, not without nutriment. And what is the nutriment for non-restraint of the sense faculties? ‘Lack of mindfulness and clear comprehension,’ it should be said. I say, bhikkhus, that lack of mindfulness and clear comprehension is with nutriment, not without nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? ‘Injudicious attention,’ it should be said. I say, bhikkhus, that injudicious attention is with nutriment, not without nutriment. And what is the nutriment for injudicious attention? ‘Lack of faith,’ it should be said. I say, bhikkhus, that lack of faith is with nutriment, not without nutriment. And what is the nutriment for lack of faith? ‘Hearing the false Dhamma,’ it should be said. I say, bhikkhus, that hearing the false Dhamma is with nutriment, not without nutriment. And what is the nutriment for hearing the false Dhamma? ‘Association with untrue persons,’ it should be said.”

‘‘Iti kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti. Evametissā avijjāya āhāro hoti, evañca pāripūri.

“Thus, bhikkhus, association with untrue persons, being fulfilled, fulfills hearing the false Dhamma; hearing the false Dhamma, being fulfilled, fulfills lack of faith; lack of faith, being fulfilled, fulfills injudicious attention; injudicious attention, being fulfilled, fulfills lack of mindfulness and clear comprehension; lack of mindfulness and clear comprehension, being fulfilled, fulfills non-restraint of the sense faculties; non-restraint of the sense faculties, being fulfilled, fulfills the three kinds of misconduct; the three kinds of misconduct, being fulfilled, fulfill the five hindrances; the five hindrances, being fulfilled, fulfill ignorance. Thus there is nutriment for this ignorance, and thus there is its fulfillment.”

‘‘Seyyathāpi[Pg.347], bhikkhave, uparipabbate thullaphusitake deve vassante ( ) taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

“Suppose, bhikkhus, when it rains with heavy drops on a mountain top, that water, flowing according to the slope, fills the mountain clefts, crevices, and gullies. When the mountain clefts, crevices, and gullies are full, they fill the small pools. When the small pools are full, they fill the large pools. When the large pools are full, they fill the small rivers. When the small rivers are full, they fill the great rivers. When the great rivers are full, they fill the great ocean, the sea. Thus there is nutriment for this great ocean, the sea, and thus there is its fulfillment.

‘‘Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.

“So too, bhikkhus, association with untrue persons, being fulfilled, fulfills hearing the false Dhamma; hearing the false Dhamma, being fulfilled, fulfills lack of faith; lack of faith, being fulfilled, fulfills injudicious attention; injudicious attention, being fulfilled, fulfills lack of mindfulness and clear comprehension; lack of mindfulness and clear comprehension, being fulfilled, fulfills non-restraint of the sense faculties; non-restraint of the sense faculties, being fulfilled, fulfills the three kinds of misconduct; the three kinds of misconduct, being fulfilled, fulfill the five hindrances; the five hindrances, being fulfilled, fulfill ignorance. Thus there is nutriment for this ignorance, and thus there is its fulfillment.”

‘‘Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṃ. Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṃ bojjhaṅgānaṃ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ. Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṃ satipaṭṭhānānaṃ? ‘Tīṇi sucaritānī’tissa vacanīyaṃ. Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṃ sucaritānaṃ? ‘Indriyasaṃvaro’tissa vacanīyaṃ. Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro indriyasaṃvarassa? ‘Satisampajañña’ntissa vacanīyaṃ. Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṃ. Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṃ. Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro saddhāya[Pg.348]? ‘Saddhammassavana’ntissa vacanīyaṃ. Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṃsevo’tissa vacanīyaṃ.

“Bhikkhus, I declare that knowledge and liberation has a nutriment; it is not without a nutriment. And what is the nutriment for knowledge and liberation? ‘The seven factors of enlightenment,’ it should be said. I declare, bhikkhus, that the seven factors of enlightenment have a nutriment; they are not without a nutriment. And what is the nutriment for the seven factors of enlightenment? ‘The four establishments of mindfulness,’ it should be said. I declare, bhikkhus, that the four establishments of mindfulness have a nutriment; they are not without a nutriment. And what is the nutriment for the four establishments of mindfulness? ‘The three kinds of good conduct,’ it should be said. I declare, bhikkhus, that the three kinds of good conduct have a nutriment; they are not without a nutriment. And what is the nutriment for the three kinds of good conduct? ‘Restraint of the faculties,’ it should be said. I declare, bhikkhus, that restraint of the faculties has a nutriment; it is not without a nutriment. And what is the nutriment for restraint of the faculties? ‘Mindfulness and clear comprehension,’ it should be said. I declare, bhikkhus, that mindfulness and clear comprehension has a nutriment; it is not without a nutriment. And what is the nutriment for mindfulness and clear comprehension? ‘Wise attention,’ it should be said. I declare, bhikkhus, that wise attention has a nutriment; it is not without a nutriment. And what is the nutriment for wise attention? ‘Faith,’ it should be said. I declare, bhikkhus, that faith has a nutriment; it is not without a nutriment. And what is the nutriment for faith? ‘Hearing the good Dhamma,’ it should be said. I declare, bhikkhus, that hearing the good Dhamma has a nutriment; it is not without a nutriment. And what is the nutriment for hearing the good Dhamma? ‘Association with good people,’ it should be said.

‘‘Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.

“Thus, bhikkhus, association with good people, being fulfilled, fulfills hearing the good Dhamma; hearing the good Dhamma, being fulfilled, fulfills faith; faith, being fulfilled, fulfills wise attention; wise attention, being fulfilled, fulfills mindfulness and clear comprehension; mindfulness and clear comprehension, being fulfilled, fulfills restraint of the faculties; restraint of the faculties, being fulfilled, fulfills the three kinds of good conduct; the three kinds of good conduct, being fulfilled, fulfill the four establishments of mindfulness; the four establishments of mindfulness, being fulfilled, fulfill the seven factors of enlightenment; the seven factors of enlightenment, being fulfilled, fulfill knowledge and liberation. Thus there is nutriment for this knowledge and liberation, and thus there is its fulfillment.”

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

“Just as, bhikkhus, when it rains in heavy drops on a mountaintop, that water, flowing down, fills the mountain clefts, crevices, and gullies. When these are full, they fill the small pools. When the small pools are full, they fill the large pools. When the large pools are full, they fill the small rivers. When the small rivers are full, they fill the great rivers. When the great rivers are full, they fill the great ocean, the sea. Thus there is nutriment for this great ocean, the sea, and thus there is its fulfillment.”

‘‘Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī’’ti. Paṭhamaṃ.

“In this very same way, bhikkhus, association with good people, being fulfilled, fulfills hearing the good Dhamma; hearing the good Dhamma, being fulfilled, fulfills faith; faith, being fulfilled, fulfills wise attention; wise attention, being fulfilled, fulfills mindfulness and clear comprehension; mindfulness and clear comprehension, being fulfilled, fulfills restraint of the faculties; restraint of the faculties, being fulfilled, fulfills the three kinds of good conduct; the three kinds of good conduct, being fulfilled, fulfill the four establishments of mindfulness; the four establishments of mindfulness, being fulfilled, fulfill the seven factors of enlightenment; the seven factors of enlightenment, being fulfilled, fulfill knowledge and liberation. Thus there is nutriment for this knowledge and liberation, and thus there is its fulfillment.” The first.

2. Taṇhāsuttaṃ

2. The Discourse on Craving

62. ‘‘Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya – ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti. Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati – ‘idappaccayā bhavataṇhā’ti.

62. “Bhikkhus, a first point of craving for existence is not discerned, such that one could say: ‘Before this, craving for existence was not; it arose afterwards.’ And though this is said, bhikkhus, it is nevertheless discerned: ‘Craving for existence is conditioned by this.’”

‘‘Bhavataṇhāmpāhaṃ[Pg.349], bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro bhavataṇhāya? ‘Avijjā’tissa vacanīyaṃ. Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṃ. Pañca nīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṃ nīvaraṇānaṃ? ‘Tīṇi duccaritānī’tissa vacanīyaṃ. Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇannaṃ duccaritānaṃ? ‘Indriyaasaṃvaro’tissa vacanīyaṃ. Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro indriyaasaṃvarassa? ‘Asatāsampajañña’ntissa vacanīyaṃ. Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro asatā sampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṃ. Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiya’ntissa vacanīyaṃ. Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro assaddhiyassa? ‘Assaddhammassavana’ntissa vacanīyaṃ. Assaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro assaddhammassavanassa? ‘Asappurisasaṃsevo’tissa vacanīyaṃ.

“I declare, bhikkhus, that craving for existence has a nutriment; it is not without nutriment. And what is the nutriment for craving for existence? ‘Ignorance,’ it should be said. I declare, bhikkhus, that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? ‘The five hindrances,’ it should be said. I declare, bhikkhus, that the five hindrances have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? ‘The three kinds of misconduct,’ it should be said. I declare, bhikkhus, that the three kinds of misconduct have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of misconduct? ‘Non-restraint of the sense faculties,’ it should be said. I declare, bhikkhus, that non-restraint of the sense faculties has a nutriment; it is not without nutriment. And what is the nutriment for non-restraint of the sense faculties? ‘Lack of mindfulness and clear comprehension,’ it should be said. I declare, bhikkhus, that lack of mindfulness and clear comprehension has a nutriment; it is not without nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? ‘Unwise attention,’ it should be said. I declare, bhikkhus, that unwise attention has a nutriment; it is not without nutriment. And what is the nutriment for unwise attention? ‘Lack of faith,’ it should be said. I declare, bhikkhus, that lack of faith has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? ‘Hearing the untrue Dhamma,’ it should be said. I declare, bhikkhus, that hearing the untrue Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for hearing the untrue Dhamma? ‘Association with untrue persons,’ it should be said.

‘‘Iti kho, bhikkhave, asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti, assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti, avijjā paripūrā bhavataṇhaṃ paripūreti; evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.

“Thus, bhikkhus, association with untrue persons, being fulfilled, fulfills hearing the untrue Dhamma; hearing the untrue Dhamma, being fulfilled, fulfills lack of faith; lack of faith, being fulfilled, fulfills unwise attention; unwise attention, being fulfilled, fulfills lack of mindfulness and clear comprehension; lack of mindfulness and clear comprehension, being fulfilled, fulfills non-restraint of the sense faculties; non-restraint of the sense faculties, being fulfilled, fulfills the three kinds of misconduct; the three kinds of misconduct, being fulfilled, fulfill the five hindrances; the five hindrances, being fulfilled, fulfill ignorance; ignorance, being fulfilled, fulfills craving for existence. In this way there is nutriment for this craving for existence, and in this way it is fulfilled.

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ [Pg.350] sāgaraṃ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

“Just as, bhikkhus, when a cloud with heavy drops rains upon a mountain top, the water, flowing down the slope, fills the mountain clefts, fissures, and gullies. When the mountain clefts, fissures, and gullies are full, they fill the small pools; when the small pools are full, they fill the large pools; when the large pools are full, they fill the small rivers; when the small rivers are full, they fill the great rivers; and when the great rivers are full, they fill the great ocean, the sea. Thus there is nutriment for this great ocean, the sea, and in this way it comes to fulfillment.

‘‘Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti, assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti, avijjā paripūrā bhavataṇhaṃ paripūreti; evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.

“In the very same way, bhikkhus, association with untrue persons, being fulfilled, fulfills hearing the untrue Dhamma; hearing the untrue Dhamma, being fulfilled, fulfills lack of faith; lack of faith, being fulfilled, fulfills unwise attention; unwise attention, being fulfilled, fulfills lack of mindfulness and clear comprehension; lack of mindfulness and clear comprehension, being fulfilled, fulfills non-restraint of the sense faculties; non-restraint of the sense faculties, being fulfilled, fulfills the three kinds of misconduct; the three kinds of misconduct, being fulfilled, fulfill the five hindrances; the five hindrances, being fulfilled, fulfill ignorance; ignorance, being fulfilled, fulfills craving for existence. Thus there is nutriment for this craving for existence, and in this way it is fulfilled.

‘‘Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṃ. Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṃ bojjhaṅgānaṃ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ. Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṃ satipaṭṭhānānaṃ? ‘Tīṇi sucaritānī’tissa vacanīyaṃ. Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇannaṃ sucaritānaṃ? ‘Indriyasaṃvaro’tissa vacanīyaṃ. Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro indriyasaṃvarassa? ‘Satisampajañña’ntissa vacanīyaṃ. Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṃ. Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṃ. Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro saddhāya? ‘Saddhammassavana’ntissa vacanīyaṃ. Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṃsevo’tissa vacanīyaṃ.

“I declare, bhikkhus, that true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? ‘The seven factors of enlightenment,’ it should be said. I declare, bhikkhus, that the seven factors of enlightenment have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of enlightenment? ‘The four establishments of mindfulness,’ it should be said. I declare, bhikkhus, that the four establishments of mindfulness have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? ‘The three kinds of good conduct,’ it should be said. I declare, bhikkhus, that the three kinds of good conduct have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of good conduct? ‘Restraint of the sense faculties,’ it should be said. I declare, bhikkhus, that restraint of the sense faculties has a nutriment; it is not without nutriment. And what is the nutriment for restraint of the sense faculties? ‘Mindfulness and clear comprehension,’ it should be said. I declare, bhikkhus, that mindfulness and clear comprehension have a nutriment; it is not without nutriment. And what is the nutriment for mindfulness and clear comprehension? ‘Wise attention,’ it should be said. I declare, bhikkhus, that wise attention has a nutriment; it is not without nutriment. And what is the nutriment for wise attention? ‘Faith,’ it should be said. I declare, bhikkhus, that faith has a nutriment; it is not without nutriment. And what is the nutriment for faith? ‘Hearing the true Dhamma,’ it should be said. I declare, bhikkhus, that hearing the true Dhamma has a nutriment; it is not without nutriment. And what is the nutriment for hearing the true Dhamma? ‘Association with true persons,’ it should be said.

‘‘Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ [Pg.351] paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.

“Thus, bhikkhus, association with true persons, being fulfilled, fulfills hearing the true Dhamma; hearing the true Dhamma, being fulfilled, fulfills faith; faith, being fulfilled, fulfills wise attention; wise attention, being fulfilled, fulfills mindfulness and clear comprehension; mindfulness and clear comprehension, being fulfilled, fulfills restraint of the sense faculties; restraint of the sense faculties, being fulfilled, fulfills the three kinds of good conduct; the three kinds of good conduct, being fulfilled, fulfill the four establishments of mindfulness; the four establishments of mindfulness, being fulfilled, fulfill the seven factors of enlightenment; the seven factors of enlightenment, being fulfilled, fulfill knowledge and liberation. Thus, for this knowledge and liberation, there is nutriment, and thus there is fulfillment.”

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ…pe… evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri. Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti…pe… evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī’’ti. Dutiyaṃ.

“Just as, bhikkhus, when it rains with heavy drops on a mountaintop, the water, flowing down along the slope … thus there is nutriment for this great ocean, and in this way it comes to fulfillment. So too, bhikkhus, association with true persons, being fulfilled, fulfills hearing the true Dhamma … thus there is nutriment for this knowledge and liberation, and in this way it comes to fulfillment.” Second.

3. Niṭṭhaṅgatasuttaṃ

3. The Discourse on Finality

63. ‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā. Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā. Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā’’ti. Tatiyaṃ.

63. “Bhikkhus, whoever has reached the end in me, all of them are accomplished in view. Of those accomplished in view, for five there is finality here, and for five there is finality after passing away from here. For which five is there finality here? The seven-times-at-most, the family-to-family, the one-seeder, the once-returner, and the one who is an Arahant in this very life—for these five, there is finality here. For which five is there finality after passing away from here? The one who attains final Nibbāna in the interval, the one who attains final Nibbāna upon landing, the one who attains final Nibbāna without exertion, the one who attains final Nibbāna with exertion, and the one who is bound upstream, heading for the Akaniṭṭha realm—for these five, there is finality after passing away from here. Bhikkhus, whoever has reached the end in me, all of them are accomplished in view. Of those accomplished in view, for these five there is finality here, and for these five there is finality after passing away from here.” The third.

4. Aveccappasannasuttaṃ

4. The Discourse on Unwavering Confidence

64. ‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā. Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā. Ye keci, bhikkhave, mayi aveccappasannā sabbe te sotāpannā. Tesaṃ [Pg.352] sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā’’ti. Catutthaṃ.

64. “Bhikkhus, whoever has unwavering confidence in me, all are stream-enterers. Among those stream-enterers, for five there is finality here, and for five there is finality after passing away from here. For which five is there finality here? The seven-times-at-most, the family-to-family, the one-seeder, the once-returner, and one who is an arahant in this very life—for these five, there is finality here. For which five is there finality after passing away from here? The one who attains final Nibbāna in the interval, the one who attains final Nibbāna upon landing, the one who attains final Nibbāna without exertion, the one who attains final Nibbāna with exertion, and the one who is bound upstream, heading for the Akaniṭṭha realm—for these five, there is finality after passing away from here. Bhikkhus, whoever has unwavering confidence in me, all are stream-enterers. Among those stream-enterers, for these five there is finality here, and for these five there is finality after passing away from here.” The fourth.

5. Paṭhamasukhasuttaṃ

5. The First Discourse on Happiness

65. Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

65. On one occasion the Venerable Sāriputta was dwelling among the Magadhans in the small village of Nālaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta and exchanged joyful greetings with him. When this joyful and memorable talk was concluded, he sat down to one side. Seated to one side, the wanderer Sāmaṇḍakāni said this to the Venerable Sāriputta:

‘‘Kiṃ nu kho, āvuso sāriputta, sukhaṃ, kiṃ dukkha’’nti? ‘‘Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā. Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ – sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo aggisamphasso daṇḍasamphasso satthasamphasso ñātīpi mittāpi saṅgamma samāgamma rosenti. Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ. Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ – na sītaṃ na uṇhaṃ na jighacchā na pipāsā na uccāro na passāvo na aggisamphasso na daṇḍasamphasso na satthasamphasso ñātīpi mittāpi saṅgamma samāgamma na rosenti. Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkha’’nti. Pañcamaṃ.

“What, friend Sāriputta, is happiness, and what is suffering?” “Rebirth, friend, is suffering; non-rebirth is happiness. When there is rebirth, friend, this suffering is to be expected: cold, heat, hunger, thirst, excrement, urine, contact with fire, contact with a stick, contact with a weapon; and relatives and friends, having met and come together, vex. When there is rebirth, friend, this suffering is to be expected. When there is non-rebirth, friend, this happiness is to be expected: no cold, no heat, no hunger, no thirst, no excrement, no urine, no contact with fire, no contact with a stick, no contact with a weapon; and relatives and friends, having met and come together, do not vex. When there is non-rebirth, friend, this happiness is to be expected.” The fifth.

6. Dutiyasukhasuttaṃ

6. The Second Discourse on Happiness

66. Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

66. On one occasion the Venerable Sāriputta was dwelling among the Magadhans in the small village of Nālaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta and exchanged joyful greetings with him. When this joyful and memorable talk was concluded, he sat down to one side. Seated to one side, the wanderer Sāmaṇḍakāni said this to the Venerable Sāriputta:

‘‘Kiṃ nu kho, āvuso, sāriputta, imasmiṃ dhammavinaye sukhaṃ, kiṃ dukkha’’nti? ‘‘Anabhirati kho, āvuso, imasmiṃ dhammavinaye dukkhā, abhirati sukhā. Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ – gacchantopi sukhaṃ sātaṃ [Pg.353] nādhigacchati, ṭhitopi… nisinnopi… sayānopi… gāmagatopi… araññagatopi… rukkhamūlagatopi… suññāgāragatopi… abbhokāsagatopi… bhikkhumajjhagatopi sukhaṃ sātaṃ nādhigacchati. Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ.

“What, friend Sāriputta, is happiness in this Dhamma and Discipline, and what is suffering?” “Friend, non-delight is suffering in this Dhamma and Discipline; delight is happiness. When there is non-delight, friend, this suffering is to be expected: one does not obtain happiness and mental pleasure when walking, standing, sitting, or lying down; when one has gone to a village, to the forest, to the foot of a tree, to an empty dwelling, to the open air, or into the midst of the bhikkhus, one does not obtain happiness and mental pleasure. When there is non-delight, friend, this suffering is to be expected.

‘‘Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ – gacchantopi sukhaṃ sātaṃ adhigacchati, ṭhitopi… nisinnopi… sayānopi… gāmagatopi… araññagatopi… rukkhamūlagatopi… suññāgāragatopi… abbhokāsagatopi… bhikkhumajjhagatopi sukhaṃ sātaṃ adhigacchati. Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkha’’nti. Chaṭṭhaṃ.

“When there is delight, friend, this happiness is to be expected: one obtains happiness and mental pleasure when walking, standing, sitting, or lying down; when one has gone to a village, to the forest, to the foot of a tree, to an empty dwelling, to the open air, or into the midst of the bhikkhus, one obtains happiness and mental pleasure. When there is delight, friend, this happiness is to be expected.” Sixth.

7. Paṭhamanaḷakapānasuttaṃ

7. The First Discourse at Naḷakapāna

67. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena naḷakapānaṃ nāma kosalānaṃ nigamo tadavasari. Tatra sudaṃ bhagavā naḷakapāne viharati palāsavane. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi –

67. On one occasion the Blessed One was wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus when he arrived at a Kosalan market town named Naḷakapāna. There the Blessed One was dwelling in the Palāsa Grove. Now on that occasion, it being the Uposatha day, the Blessed One was sitting surrounded by the Saṅgha of bhikkhus. Then, after instructing, urging, rousing, and delighting the bhikkhus with a Dhamma talk for a great part of the night, the Blessed One surveyed the utterly silent Saṅgha of bhikkhus and addressed the Venerable Sāriputta:

‘‘Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā sāriputto bhagavato paccassosi.

“Sāriputta, this Saṅgha of bhikkhus is free from sloth and torpor. Let a Dhamma talk for the bhikkhus occur to you, Sāriputta. My back is aching; I will stretch it.” “Very well, venerable sir,” the Venerable Sāriputta replied to the Blessed One.

Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

Then the Blessed One, having folded his outer robe into four, lay down on his right side in the lion’s posture, with one foot placed slightly upon the other, mindful and clearly comprehending, having established in his mind the perception of rising. Then the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘Yassa [Pg.354] kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi … vīriyaṃ natthi… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Friends, for anyone who lacks faith in wholesome qualities, who lacks moral shame… who lacks moral dread… who lacks energy… who lacks wisdom in wholesome qualities, as night and day pass, only decline in wholesome qualities is to be expected, not growth. Just as, friends, during the dark fortnight, as night and day pass, the moon wanes in its beauty, wanes in its circumference, wanes in its radiance, and wanes in its height and breadth; so too, for anyone who lacks faith in wholesome qualities, who lacks moral shame… who lacks moral dread… who lacks energy… who lacks wisdom in wholesome qualities, as night and day pass, only decline in wholesome qualities is to be expected, not growth.

‘‘Assaddho purisapuggalo’ti, āvuso, parihānametaṃ; ‘ahiriko purisapuggalo’ti, āvuso, parihānametaṃ; ‘anottappī purisapuggalo’ti, āvuso, parihānametaṃ; ‘kusīto purisapuggalo’ti, āvuso, parihānametaṃ; ‘duppañño purisapuggalo’ti, āvuso, parihānametaṃ; ‘kodhano purisapuggalo’ti, āvuso, parihānametaṃ; ‘upanāhī purisapuggalo’ti, āvuso, parihānametaṃ; ‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṃ; ‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṃ; ‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṃ.

“Friends, ‘a faithless person’—this is decline. ‘A shameless person’—this is decline. ‘A person with no moral dread’—this is decline. ‘A lazy person’—this is decline. ‘An unwise person’—this is decline. ‘An angry person’—this is decline. ‘A hostile person’—this is decline. ‘A person of evil wishes’—this is decline. ‘A person with bad friends’—this is decline. ‘A person of wrong view’—this is decline.

‘‘Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

“Friends, for anyone who has faith in wholesome qualities, who has moral shame… who has moral dread… who has energy… who has wisdom in wholesome qualities, as night and day pass, only growth in wholesome qualities is to be expected, not decline. Just as, friends, during the bright fortnight, as night and day pass, the moon waxes in its beauty, waxes in its circumference, waxes in its radiance, and waxes in its height and breadth; so too, for anyone who has faith in wholesome qualities, who has moral shame… who has moral dread… who has energy… who has wisdom in wholesome qualities, as night and day pass, only growth in wholesome qualities is to be expected, not decline.”

‘‘‘Saddho [Pg.355] purisapuggalo’ti, āvuso, aparihānametaṃ; ‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṃ; ‘ottappī purisapuggalo’ti, āvuso, aparihānametaṃ; ‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṃ; ‘paññavā purisapuggalo’ti, āvuso, aparihānametaṃ; ‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṃ; ‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṃ; ‘appiccho purisapuggalo’ti, āvuso, aparihānametaṃ; ‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṃ; ‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānameta’’nti.

“Friends, ‘a person who is faithful’—this is a state of non-decline. ‘A person who has moral shame’—this is a state of non-decline. ‘A person who has moral dread’—this is a state of non-decline. ‘A person whose energy is aroused’—this is a state of non-decline. ‘A person who is wise’—this is a state of non-decline. ‘A person who is not given to anger’—this is a state of non-decline. ‘A person who does not bear grudges’—this is a state of non-decline. ‘A person of few wishes’—this is a state of non-decline. ‘A person who has good friends’—this is a state of non-decline. ‘A person who has right view’—this is a state of non-decline.”

Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi – ‘‘sādhu sādhu, sāriputta! Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu…pe… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā …pe… no vuddhi.

Then the Blessed One, having risen early, addressed the Venerable Sāriputta: “Good, good, Sāriputta! For anyone, Sāriputta, who has no faith in wholesome qualities, has no moral shame… has no moral dread… has no energy… has no wisdom in wholesome qualities, for them, as night or day comes, only decline in wholesome qualities is to be expected, not growth. Just as, Sāriputta, for the moon in the waning fortnight, as night or day comes, it wanes in beauty, wanes in circumference, wanes in radiance, wanes in height and breadth; even so, Sāriputta, for anyone who has no faith in wholesome qualities… has no wisdom in wholesome qualities, for them, as night or day comes… not growth.”

‘‘‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṃ; ahiriko… anottappī… kusīto… duppañño… kodhano… upanāhī… pāpiccho… pāpamitto… ‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṃ.

“Sāriputta, ‘a person who is faithless’—this is a state of decline. ‘A person who is shameless’… ‘a person who has no moral dread’… ‘a person who is lazy’… ‘a person of little wisdom’… ‘a person who is given to anger’… ‘a person who bears grudges’… ‘a person of evil wishes’… ‘a person who has bad friends’… ‘a person who has wrong view’—this is a state of decline.

‘‘Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

“Sāriputta, for anyone who has faith in wholesome qualities, has moral shame… has moral dread… has energy… has wisdom in wholesome qualities, for them, as night or day comes, only growth in wholesome qualities is to be expected, not decline. Just as, Sāriputta, for the moon in the waxing fortnight, as night or day comes, it waxes in beauty, waxes in circumference, waxes in radiance, waxes in height and breadth; even so, Sāriputta, for anyone who has faith in wholesome qualities, has moral shame… has moral dread… has energy… has wisdom in wholesome qualities, for them, as night or day comes, only growth in wholesome qualities is to be expected, not decline.”

‘‘‘Saddho [Pg.356] purisapuggalo’ti, sāriputta, aparihānametaṃ; hirīmā… ottappī… āraddhavīriyo… paññavā… akkodhano… anupanāhī… appiccho… kalyāṇamitto… ‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānameta’’nti. Sattamaṃ.

“Sāriputta, ‘a person who is faithful’—this is a state of non-decline. ‘A person who has moral shame’… ‘a person who has moral dread’… ‘a person whose energy is aroused’… ‘a person who is wise’… ‘a person who is not given to anger’… ‘a person who does not bear grudges’… ‘a person of few wishes’… ‘a person who has good friends’… ‘a person who has right view’—this is a state of non-decline.” The Seventh Sutta.

8. Dutiyanaḷakapānasuttaṃ

8. The Second Discourse at Naḷakapāna

68. Ekaṃ samayaṃ bhagavā naḷakapāne viharati palāsavane. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi –

68. At one time the Blessed One was dwelling at Naḷakapāna in the Palāsa Grove. On that occasion, it being the Uposatha day, the Blessed One was seated surrounded by the Saṅgha of bhikkhus. Then the Blessed One, having instructed, urged, roused, and gladdened the bhikkhus with a Dhamma talk for a great part of the night, surveyed the silent Saṅgha of bhikkhus and addressed the Venerable Sāriputta:

‘‘Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā sāriputto bhagavato paccassosi.

“Sāriputta, the Saṅgha of bhikkhus is free from sloth and torpor. Let a Dhamma talk for the bhikkhus occur to you, Sāriputta. My back is aching; I will stretch it.” “Yes, venerable sir,” the Venerable Sāriputta replied to the Blessed One.

Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti! ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having established in his mind the perception of rising. Then the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi… sotāvadhānaṃ natthi… dhammadhāraṇā natthi… atthūpaparikkhā natthi… dhammānudhammappaṭipatti natthi… appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi… sotāvadhānaṃ natthi… dhammadhāraṇā natthi… atthūpaparikkhā natthi… dhammānudhammappaṭipatti natthi… appamādo natthi kusalesu dhammesu, tassa yā ratti vā [Pg.357] divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Friends, for anyone who has no faith in wholesome qualities, no moral shame, no moral dread, no energy, no wisdom, no attentiveness in listening, no retention of the Dhamma, no examination of the meaning, no practice in accordance with the Dhamma, and no diligence regarding wholesome qualities, as night and day pass, only a decline in wholesome qualities is to be expected, not growth. Just as, friends, during the dark fortnight, as night and day pass, the moon wanes in beauty, in its orb, in radiance, and in height and circumference; so too, friends, for anyone who has no faith in wholesome qualities, no moral shame, no moral dread, no energy, no wisdom, no attentiveness in listening, no retention of the Dhamma, no examination of the meaning, no practice in accordance with the Dhamma, and no diligence regarding wholesome qualities, as night and day pass, only a decline in wholesome qualities is to be expected, not growth.”

‘‘Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi… sotāvadhānaṃ atthi… dhammadhāraṇā atthi… atthūpaparikkhā atthi… dhammānudhammappaṭipatti atthi… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu…pe… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī’’ti.

“Friends, for anyone who has faith in wholesome qualities, has moral shame, has moral dread, has energy, has wisdom, has attentiveness in listening, has retention of the Dhamma, has examination of the meaning, has practice in accordance with the Dhamma, and has diligence regarding wholesome qualities, as night and day pass, only growth in wholesome qualities is to be expected, not decline. Just as, friends, during the bright fortnight, as night and day pass, the moon waxes in beauty, in its orb, in radiance, and in height and circumference; so too, friends, for anyone who has faith in wholesome qualities ... and has diligence regarding wholesome qualities, as night and day pass, only growth in wholesome qualities is to be expected, not decline.”

Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi – ‘‘sādhu sādhu, sāriputta! Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi… ottappaṃ natthi… paññā natthi… vīriyaṃ natthi… sotāvadhānaṃ natthi… dhammadhāraṇā natthi… atthūpaparikkhā natthi… dhammānudhammappaṭipatti natthi… appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu…pe… appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

Then the Blessed One rose and addressed the Venerable Sāriputta: “Good, good, Sāriputta! For anyone who has no faith in wholesome qualities, no moral shame, no moral dread, no wisdom, no energy, no attentiveness in listening, no retention of the Dhamma, no examination of the meaning, no practice in accordance with the Dhamma, and no diligence regarding wholesome qualities, as night and day pass, only a decline in wholesome qualities is to be expected, not growth. Just as, Sāriputta, during the dark fortnight, as night and day pass, the moon wanes in beauty, in its orb, in radiance, and in height and circumference; so too, Sāriputta, for anyone who has no faith in wholesome qualities ... and no diligence regarding wholesome qualities, as night and day pass, only a decline in wholesome qualities is to be expected, not growth.”

‘‘Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi… sotāvadhānaṃ atthi… dhammadhāraṇā atthi… atthūpaparikkhā atthi… dhammānudhammappaṭipatti atthi… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati [Pg.358] ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu…pe… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī’’ti. Aṭṭhamaṃ.

“Sāriputta, for anyone who has faith in wholesome qualities, has moral shame, has moral dread, has energy, has wisdom, has attentiveness in listening, has retention of the Dhamma, has examination of the meaning, has practice in accordance with the Dhamma, and has diligence regarding wholesome qualities, as night and day pass, only growth in wholesome qualities is to be expected, not decline. Just as, Sāriputta, during the bright fortnight, as night and day pass, the moon waxes in beauty, in its orb, in radiance, and in height and circumference; so too, Sāriputta, for anyone who has faith in wholesome qualities ... and has diligence regarding wholesome qualities, as night and day pass, only growth in wholesome qualities is to be expected, not decline.” The eighth.

9. Paṭhamakathāvatthusuttaṃ

9. The First Discourse on Topics of Conversation

69. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.

69. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, a number of bhikkhus, after their meal, on returning from their alms-round, had gathered and were sitting together in the assembly hall, engaged in various kinds of worldly talk, that is: talk about kings, robbers, great ministers, armies, dangers, and battles; talk about food, drink, clothing, beds, garlands, and perfumes; talk about relatives, vehicles, villages, market towns, cities, and districts; talk about women and heroes; talk at crossroads; talk at water-fetching places; talk about the departed; talk on miscellaneous matters; speculation about the world, speculation about the ocean, and talk about existence and non-existence.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti?

Then, in the evening, the Blessed One emerged from seclusion and approached the assembly hall. Having approached, he sat down on the seat that had been prepared. Seated, the Blessed One addressed the bhikkhus: “For what discussion are you gathered together here now, bhikkhus? And what was the talk that you left unfinished?”

‘‘Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharāma, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā’’ti. ‘‘Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe anekavihitaṃ tiracchānakathaṃ anuyuttā vihareyyātha, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.

“Here, venerable sir, after our meal, on returning from our alms-round, we had gathered and were sitting together in the assembly hall, engaged in various kinds of worldly talk, that is: talk about kings, robbers …pe… and talk about existence and non-existence.” “Bhikkhus, it is not fitting for you, sons of good family who have gone forth from the household life into homelessness out of faith, that you should engage in various kinds of worldly talk, that is: talk about kings, robbers, great ministers, armies, dangers, and battles; talk about food, drink, clothing, beds, garlands, and perfumes; talk about relatives, vehicles, villages, market towns, cities, and districts; talk about women and heroes; talk at crossroads; talk at water-fetching places; talk about the departed; talk on miscellaneous matters; speculation about the world, speculation about the ocean, and talk about existence and non-existence.”

‘‘Dasayimāni[Pg.359], bhikkhave, kathāvatthūni. Katamāni dasa? Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti – imāni kho, bhikkhave, dasa kathāvatthūni.

“Bhikkhus, there are these ten subjects for discussion. What ten? Talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-entanglement, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation. These, bhikkhus, are the ten subjects for discussion.”

‘‘Imesaṃ ce tumhe, bhikkhave, dasannaṃ kathāvatthūnaṃ upādāyupādāya kathaṃ katheyyātha, imesampi candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ tejasā tejaṃ pariyādiyeyyātha, ko pana vādo aññatitthiyānaṃ paribbājakāna’’nti! Navamaṃ.

“Bhikkhus, if you were to engage again and again in talk based on these ten subjects for discussion, you would outshine in splendor even the sun and moon, so mighty and powerful are they—to say nothing of the wanderers of other sects!” Ninth.

10. Dutiyakathāvatthusuttaṃ

10. The Second Discourse on Subjects of Talk

70. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ…pe… itibhavābhavakathaṃ iti vāti.

70. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, a number of bhikkhus, after their meal, having returned from their alms round, had sat down together and assembled in the assembly hall, and were engaged in various kinds of worldly talk, that is to say: talk about kings, talk about thieves, talk about great ministers... talk about worldly gain and loss, and so on.

‘‘Dasayimāni, bhikkhave, pāsaṃsāni ṭhānāni. Katamāni dasa? Idha, bhikkhave, bhikkhu attanā ca appiccho hoti, appicchakathañca bhikkhūnaṃ kattā hoti. ‘Appiccho bhikkhu appicchakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Bhikkhus, there are these ten grounds for praise. What ten? Here, bhikkhus, a bhikkhu is himself of few wishes and speaks to the other bhikkhus on fewness of wishes. ‘A bhikkhu is of few wishes and speaks to the other bhikkhus on fewness of wishes’: this is a ground for praise.

‘‘Attanā ca santuṭṭho hoti, santuṭṭhikathañca bhikkhūnaṃ kattā hoti. ‘Santuṭṭho bhikkhu santuṭṭhikathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself content and speaks to the other bhikkhus on contentment. ‘A bhikkhu is content and speaks to the other bhikkhus on contentment’: this is a ground for praise.

‘‘Attanā ca pavivitto hoti, pavivekakathañca bhikkhūnaṃ kattā hoti. ‘Pavivitto bhikkhu pavivekakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself secluded and speaks to the other bhikkhus on seclusion. ‘A bhikkhu is secluded and speaks to the other bhikkhus on seclusion’: this is a ground for praise.

‘‘Attanā ca asaṃsaṭṭho hoti, asaṃsaṭṭhakathañca bhikkhūnaṃ kattā hoti. ‘Asaṃsaṭṭho bhikkhu asaṃsaṭṭhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself unassociated and speaks to the other bhikkhus on non-association. ‘A bhikkhu is unassociated and speaks to the other bhikkhus on non-association’: this is a ground for praise.

‘‘Attanā ca āraddhavīriyo hoti, vīriyārambhakathañca bhikkhūnaṃ kattā hoti. ‘Āraddhavīriyo bhikkhu vīriyārambhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He has himself aroused his energy and speaks to the other bhikkhus on arousing energy. ‘A bhikkhu has aroused his energy and speaks to the other bhikkhus on arousing energy’: this is a ground for praise.

‘‘Attanā [Pg.360] ca sīlasampanno hoti, sīlasampadākathañca bhikkhūnaṃ kattā hoti. ‘Sīlasampanno bhikkhu sīlasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself accomplished in virtue and speaks to the other bhikkhus on the accomplishment of virtue. ‘A bhikkhu is accomplished in virtue and speaks to the other bhikkhus on the accomplishment of virtue’: this is a ground for praise.

‘‘Attanā ca samādhisampanno hoti, samādhisampadākathañca bhikkhūnaṃ kattā hoti. ‘Samādhisampanno bhikkhu samādhisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself accomplished in concentration and speaks to the other bhikkhus on the accomplishment of concentration. ‘A bhikkhu is accomplished in concentration and speaks to the other bhikkhus on the accomplishment of concentration’: this is a ground for praise.

‘‘Attanā ca paññāsampanno hoti, paññāsampadākathañca bhikkhūnaṃ kattā hoti. ‘Paññāsampanno bhikkhu paññāsampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself accomplished in wisdom and speaks to the other bhikkhus on the accomplishment of wisdom. ‘A bhikkhu is accomplished in wisdom and speaks to the other bhikkhus on the accomplishment of wisdom’: this is a ground for praise.

‘‘Attanā ca vimuttisampanno hoti, vimuttisampadākathañca bhikkhūnaṃ kattā hoti. ‘Vimuttisampanno bhikkhu vimuttisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“He is himself accomplished in liberation and speaks to the other bhikkhus on the accomplishment of liberation. ‘A bhikkhu is accomplished in liberation and speaks to the other bhikkhus on the accomplishment of liberation’: this is a ground for praise.

‘‘Attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā hoti. ‘Vimuttiñāṇadassanasampanno bhikkhu vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. Imāni kho, bhikkhave, dasa pāsaṃsāni ṭhānānī’’ti. Dasamaṃ.

“He is himself accomplished in the knowledge and vision of liberation and speaks to the other bhikkhus on the accomplishment of the knowledge and vision of liberation. ‘A bhikkhu is accomplished in the knowledge and vision of liberation and speaks to the other bhikkhus on the accomplishment of the knowledge and vision of liberation’: this is a ground for praise. These, bhikkhus, are the ten grounds for praise.” Tenth.

Yamakavaggo dutiyo.

The Chapter on Pairs, the Second.

Tassuddānaṃ –

The summary:

Avijjā taṇhā niṭṭhā ca, avecca dve sukhāni ca;

Naḷakapāne dve vuttā, kathāvatthūpare duveti.

Ignorance, craving, and conclusion, two on unwavering confidence, and happiness; two taught at Naḷakapāna, and two more on subjects of talk.

(8) 3. Ākaṅkhavaggo

(8) 3. The Chapter on Aspirations

1. Ākaṅkhasuttaṃ

1. The Discourse on Aspirations

71. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

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

‘‘Sampannasīlā[Pg.361], bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.

“Bhikkhus, dwell accomplished in virtue and accomplished in the Pātimokkha; dwell restrained by the restraint of the Pātimokkha, possessed of good conduct and resort, seeing danger in the slightest faults; having undertaken them, train in the training rules.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be dear and agreeable to my companions in the holy life, respected and esteemed by them,’ he should be one who fulfills the virtues, is devoted to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is one who frequents empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be a recipient of robes, almsfood, lodging, and medicinal requisites for the sick,’ he should be one who fulfills the virtues, is devoted to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is one who frequents empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘yesāhaṃ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May the deeds of those whose robes, almsfood, lodging, and medicinal requisites for the sick I use be of great fruit and great benefit,’ he should be one who fulfills the virtues... and is one who frequents empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘ye me petā ñātī sālohitā kālaṅkatā pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘When my departed kinsmen and blood relatives recollect me with confident minds, may that act be of great fruit and great benefit for them,’ he should be one who fulfills the virtues... and is one who frequents empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘santuṭṭho assaṃ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be content with whatever robes, almsfood, lodging, and medicinal requisites for the sick I may receive,’ he should be one who fulfills the virtues... and is one who cultivates seclusion in empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṃ sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assa’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be patient with cold and heat, hunger and thirst; with the touch of gadflies, mosquitoes, wind, sun, and crawling creatures; with ill-spoken, unwelcome paths of speech; may I be of a nature to endure arisen bodily feelings that are painful, sharp, harsh, piercing, disagreeable, unpleasant, and life-threatening,’ he should be one who fulfills the virtues... and is one who cultivates seclusion in empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṃ, na ca maṃ aratirati saheyya, uppannaṃ aratiratiṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be a conqueror of discontent and delight, and may discontent and delight not conquer me. May I dwell having repeatedly conquered any discontent and delight that has arisen,’ he should be one who fulfills the virtues... and is one who cultivates seclusion in empty dwellings.

‘‘Ākaṅkheyya [Pg.362] ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravo saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be a conqueror of fear and dread, and may fear and dread not conquer me. May I dwell having repeatedly conquered any fear and dread that has arisen,’ he should be one who fulfills the virtues... and is one who cultivates seclusion in empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘May I be an attainer at will, without trouble or difficulty, of the four jhānas that pertain to the higher mind and are pleasant dwellings in this very life,’ he should be one who fulfills the virtues... and is one who cultivates seclusion in empty dwellings.

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Bhikkhus, if a bhikkhu should wish: ‘By the destruction of the taints, may I, in this very life, realize for myself with direct knowledge the taintless liberation of mind and liberation by wisdom, and having attained it, dwell therein,’ he should be one who fulfills the virtues, is devoted to internal serenity of mind, does not neglect jhāna, is endowed with insight, and is one who cultivates seclusion in empty dwellings.

‘‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.

“That which was spoken—‘Bhikkhus, dwell accomplished in virtue and accomplished in the Pātimokkha; dwell restrained by the restraint of the Pātimokkha, possessed of good conduct and resort, seeing danger in the slightest faults; having undertaken them, train in the training rules’—was spoken in reference to this.” First.

2. Kaṇṭakasuttaṃ

2. The Discourse on Thorns

72. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca cālena, āyasmatā ca upacālena, āyasmatā ca kukkuṭena, āyasmatā ca kaḷimbhena, āyasmatā ca nikaṭena, āyasmatā ca kaṭissahena; aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

72. At one time the Blessed One was dwelling at Vesālī in the Great Wood at the Gabled Hall, together with a number of very well-known elder disciples: the Venerable Cāla, the Venerable Upacāla, the Venerable Kukkuṭa, the Venerable Kaḷimbha, the Venerable Nikaṭa, and the Venerable Kaṭissaha, and with other very well-known elder disciples.

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya. Atha kho tesaṃ āyasmantānaṃ etadahosi – ‘‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti [Pg.363] bhagavantaṃ dassanāya. ‘Saddakaṇṭakā kho pana jhānā’ vuttā bhagavatā. Yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma. Tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā’’ti. Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu; tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharanti.

Now at that time, a number of very well-known Licchavis in a fleet of splendid carriages were entering the Great Wood with loud and great noise to see the Blessed One. Then it occurred to those venerable ones: ‘These very well-known Licchavis in a fleet of splendid carriages are entering the Great Wood with loud and great noise to see the Blessed One. The Blessed One has said: “Sound is a thorn to the jhānas.” It would be good if we were to go to the Gosiṅga Sāla-wood. There we would dwell comfortably, with little noise and not crowded.’ Then those venerable ones went to the Gosiṅga Sāla-wood. There they dwell comfortably, with little noise and not crowded.

Atha kho bhagavā bhikkhū āmantesi – ‘‘kahaṃ nu kho, bhikkhave, cālo, kahaṃ upacālo, kahaṃ kukkuṭo, kahaṃ kaḷimbho, kahaṃ nikaṭo, kahaṃ kaṭissaho; kahaṃ nu kho te, bhikkhave, therā sāvakā gatā’’ti?

Then the Blessed One addressed the bhikkhus: “Bhikkhus, where is Cāla? Where is Upacāla? Where is Kukkuṭa? Where is Kaḷimbha? Where is Nikaṭa? Where is Kaṭissaha? Where have those elder disciples gone?”

‘‘Idha, bhante, tesaṃ āyasmantānaṃ etadahosi – ‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya ‘saddakaṇṭakā kho pana jhānāvuttā bhagavatā yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā’ti. Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu. Tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharantī’’ti.

“Venerable sir, here it occurred to those venerable ones: ‘These very well-known Licchavis in a fleet of splendid carriages are entering the Great Wood with loud and great noise to see the Blessed One. The Blessed One has said: “Sound is a thorn to the jhānas.” It would be good if we were to go to the Gosiṅga Sāla-wood. There we would dwell comfortably, with little noise and not crowded.’ Then, venerable sir, those venerable ones went to the Gosiṅga Sāla-wood. There they are dwelling comfortably, with little noise and not crowded.”

‘‘Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṃ, ‘saddakaṇṭakā hi, bhikkhave, jhānā’ vuttā mayā.

“Good, good, bhikkhus! Those great disciples have explained it correctly. For, bhikkhus, I have said that sound is a thorn to the jhānas.”

‘‘Dasayime, bhikkhave, kaṇṭakā. Katame dasa? Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṃ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṃ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.

“Bhikkhus, there are these ten thorns. What ten? For one who delights in seclusion, delight in company is a thorn. For one devoted to the practice of the sign of the foul, the practice of the sign of the beautiful is a thorn. For one who guards the doors of the sense faculties, the seeing of shows is a thorn. For the holy life, close contact with women is a thorn. For the first jhāna, sound is a thorn. For the second jhāna, thought and examination are thorns. For the third jhāna, rapture is a thorn. For the fourth jhāna, in-and-out breathing is a thorn. For the attainment of the cessation of perception and feeling, perception and feeling are thorns. Lust is a thorn; hatred is a thorn; delusion is a thorn.”

‘‘Akaṇṭakā[Pg.364], bhikkhave, viharatha. Nikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakanikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakā, bhikkhave, arahanto; nikkaṇṭakā, bhikkhave, arahanto; akaṇṭakanikkaṇṭakā, bhikkhave, arahanto’’ti. Dutiyaṃ.

“Bhikkhus, dwell thornless. Bhikkhus, dwell free of thorns. Bhikkhus, dwell thornless and free of thorns. The Arahants, bhikkhus, are thornless. The Arahants are free of thorns. The Arahants are thornless and free of thorns.” Second.

3. Iṭṭhadhammasuttaṃ

3. The Discourse on Desirable Things

73. ‘‘Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame dasa? Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; ārogyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; sīlaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; brahmacariyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; mittā iṭṭhā kantā manāpā dullabhā lokasmiṃ; bāhusaccaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; paññā iṭṭhā kantā manāpā dullabhā lokasmiṃ; dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

73. “Bhikkhus, these ten things are desirable, lovely, pleasing, and hard to find in the world. What ten? Wealth is desirable, lovely, pleasing, and hard to find in the world; beauty is desirable, lovely, pleasing, and hard to find in the world; health is desirable, lovely, pleasing, and hard to find in the world; virtuous conduct is desirable, lovely, pleasing, and hard to find in the world; the holy life is desirable, lovely, pleasing, and hard to find in the world; friends are desirable, lovely, pleasing, and hard to find in the world; extensive learning is desirable, lovely, pleasing, and hard to find in the world; wisdom is desirable, lovely, pleasing, and hard to find in the world; qualities are desirable, lovely, pleasing, and hard to find in the world; heavens are desirable, lovely, pleasing, and hard to find in the world.”

‘‘Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā paripanthā – ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṃ paripantho, indriyaasaṃvaro brahmacariyassa paripantho, visaṃvādanā mittānaṃ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṃ paripantho, micchāpaṭipatti saggānaṃ paripantho. Imesaṃ kho, bhikkhave, dasannaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā paripanthā.

“Bhikkhus, for these ten things that are desirable, lovely, pleasing, and hard to find in the world, there are ten obstacles. Laziness and lack of exertion are an obstacle to wealth; lack of adornment and embellishment is an obstacle to beauty; unsuitable actions are an obstacle to health; bad friendship is an obstacle to virtuous conduct; lack of sense restraint is an obstacle to the holy life; deception is an obstacle to friends; neglect of recitation is an obstacle to extensive learning; unwillingness to listen and failure to inquire are an obstacle to wisdom; lack of application and review are an obstacle to qualities; and wrong practice is an obstacle to the heavens. For these ten things that are desirable, lovely, pleasing, and hard to find in the world, these are the ten obstacles.”

‘‘Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā āhārā – uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṃ āhāro, indriyasaṃvaro brahmacariyassa āhāro, avisaṃvādanā mittānaṃ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṃ āhāro, sammāpaṭipatti saggānaṃ āhāro[Pg.365]. Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā āhārā’’ti. Tatiyaṃ.

“Bhikkhus, for these ten things that are desirable, lovely, pleasing, and hard to find in the world, there are ten supports. Exertion and diligence are the support for wealth; adornment and embellishment are the support for beauty; suitable actions are the support for health; good friendship is the support for virtuous conduct; sense restraint is the support for the holy life; non-deception is the support for friends; recitation is the support for extensive learning; willingness to listen and inquiry are the support for wisdom; application and review are the support for qualities; and right practice is the support for the heavens. For these ten things that are desirable, lovely, pleasing, and hard to find in the world, these are the ten supports.” Third.

4. Vaḍḍhisuttaṃ

4. The Discourse on Growth

74. ‘‘Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa. Katamehi dasahi? Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.

74. “Bhikkhus, growing with ten kinds of growth, a noble disciple grows with the noble growth; he becomes one who takes the essence of the body and one who takes what is excellent of the body. With which ten? He grows with fields and land, he grows with wealth and grain, he grows with sons and wife, he grows with slaves, workers, and men, he grows with quadrupeds, he grows in faith, he grows in virtue, he grows in learning, he grows in generosity, he grows in wisdom. Indeed, bhikkhus, growing with these ten kinds of growth, a noble disciple grows with the noble growth; he becomes one who takes the essence of the body and one who takes what is excellent of the body.”

‘‘Dhanena dhaññena ca yodha vaḍḍhati,Puttehi dārehi catuppadehi ca;

Sa bhogavā hoti yasassi pūjito,Ñātīhi mittehi athopi rājubhi.

“One who in this world grows with wealth and grain, with children, wife, and quadrupeds, that person becomes wealthy, famous, and honored by kinsmen, friends, and also by kings.

‘‘Saddhāya sīlena ca yodha vaḍḍhati,Paññāya cāgena sutena cūbhayaṃ;

So tādiso sappuriso vicakkhaṇo,Diṭṭheva dhamme ubhayena vaḍḍhatī’’ti. catutthaṃ;

“One who in this world grows with faith, virtue, wisdom, generosity, and learning—that good person of such a kind, who is discerning, grows in both ways in this very life.” The fourth.

5. Migasālāsuttaṃ

5. The Discourse with Migasālā

75. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –

75. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, in the morning, the Venerable Ānanda, having dressed and taken his bowl and outer robe, approached the residence of the female lay follower Migasālā. Having approached, he sat down on the prepared seat. Then the female lay follower Migasālā approached the Venerable Ānanda. Having approached, she paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the female lay follower Migasālā said this to the Venerable Ānanda:

‘‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī hoti [Pg.366] ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato – ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.

“Venerable Ānanda, how is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same destiny in the next life? My father, venerable sir, Purāṇa, lived the holy life, was of remote conduct, and abstained from sexual intercourse, the practice of villagers. When he passed away, he was declared by the Blessed One thus: ‘Having become a once-returner, he has been reborn in the Tusita celestial realm.’ My grandfather, venerable sir, Isidatta, did not live the holy life; he was content with his own wife. When he passed away, he too was declared by the Blessed One thus: ‘Having become a once-returner, he has been reborn in the Tusita celestial realm.’

‘‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’’nti? ‘‘Evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’nti.

“Venerable Ānanda, how is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same destiny in the next life?” “Indeed, sister, it was declared thus by the Blessed One.”

Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

Then the Venerable Ānanda, having received almsfood at the residence of the female lay follower Migasālā, rose from his seat and departed. Then, after the meal, having returned from the alms-round, 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:

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca –

“Venerable sir, this morning, having adjusted my lower robe and taken my bowl and outer robe, I approached the residence of the female lay follower Migasālā. Having approached, I sat down on the prepared seat. Then, venerable sir, the female lay follower Migasālā approached me. Having approached, she paid homage to me and sat down to one side. Seated to one side, venerable sir, the female lay follower Migasālā said this to me:

‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – sakadāgāmī satto tusitaṃ kāyaṃ upapannoti.

‘Venerable Ānanda, how is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same destiny in the next life? My father, venerable sir, Purāṇa, lived the holy life, was of remote conduct, and abstained from sexual intercourse, the practice of villagers. When he passed away, he was declared by the Blessed One thus: “Having become a once-returner, he has been reborn in the Tusita celestial realm.” My grandfather, venerable sir, Isidatta, did not live the holy life; he was content with his own wife. When he passed away, he too was declared by the Blessed One thus: “Having become a once-returner, he has been reborn in the Tusita celestial realm.”’

Kathaṃ [Pg.367] kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāya’nti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākata’’’nti.

‘Venerable Ānanda, how is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same destiny in the next life?’ When this was said, venerable sir, I said this to the female lay follower Migasālā: ‘Indeed, sister, it was declared thus by the Blessed One.’”

‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?

“And what, Ānanda, is this female lay follower Migasālā—foolish, incompetent, a woman with a woman's wisdom? And what are the Perfectly Enlightened Ones in regard to the knowledge of the diversity in the faculties of individuals?

‘‘Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame dasa? Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Ānanda, these ten persons are found existing in the world. What ten? Here, Ānanda, a certain person is immoral. He does not understand as it truly is that liberation of mind and liberation by wisdom wherein his immorality ceases without remainder. For him, what should be accomplished by hearing has not been accomplished, what should be accomplished by extensive learning has not been accomplished, and what should be penetrated by view has not been penetrated; and he does not obtain temporary liberation. With the breaking up of the body, after death, he goes to decline, not to a superior state; he is one who goes to decline, not one who goes to a superior state.

‘‘Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Furthermore, Ānanda, a certain person is immoral. But he understands as it truly is that liberation of mind and liberation by wisdom wherein his immorality ceases without remainder. For him, what should be accomplished by hearing has been accomplished; what should be accomplished by extensive learning has been accomplished; what should be penetrated by view has been penetrated; and he obtains a temporary liberation. With the breaking up of the body, after death, he proceeds to a superior state, not to decline; he is one who goes only to a superior state, not one who goes to decline.

‘‘Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

“In this case, Ānanda, those who take to measuring, measure thus: ‘This person has these same qualities, and the other person has these same qualities. Why among them is one inferior and one superior?’ Indeed, Ānanda, that leads to their long-term harm and suffering.

‘‘Tatrānanda, yvāyaṃ puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya, aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha[Pg.368], mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“In this case, Ānanda, as for the person who is immoral but understands as it truly is that liberation of mind and liberation by wisdom wherein his immorality ceases without remainder; for whom what should be accomplished by hearing has been accomplished; what should be accomplished by extensive learning has been accomplished; what should be penetrated by view has been penetrated; and who obtains a temporary liberation: this person, Ānanda, is more excellent and more sublime than that former person. For what reason? Because, Ānanda, the stream of the Dhamma carries this person. Who could know that distinction, other than the Tathāgata? Therefore, Ānanda, do not be ones who take the measure of persons; do not take the measure of persons. One who takes the measure of persons, Ānanda, harms himself. I, Ānanda, might take the measure of persons, or one who is like me.

‘‘Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Furthermore, Ānanda, a certain person is virtuous. But he does not understand as it truly is that liberation of mind and liberation by wisdom wherein his virtue ceases without remainder. For him, what should be accomplished by hearing has not been accomplished; what should be accomplished by extensive learning has not been accomplished; what should be penetrated by view has not been penetrated; and he does not obtain a temporary liberation. With the breaking up of the body, after death, he proceeds to decline, not to a superior state; he is one who goes only to decline, not one who goes to a superior state.

‘‘Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Furthermore, Ānanda, a certain person is virtuous. And he understands as it truly is that liberation of mind and liberation by wisdom wherein his virtue ceases without remainder. For him, what should be accomplished by hearing has been accomplished; what should be accomplished by extensive learning has been accomplished; what should be penetrated by view has been penetrated; and he obtains a temporary liberation. With the breaking up of the body, after death, he proceeds to a superior state, not to decline; he is one who goes only to a superior state, not one who goes to decline.

‘‘Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“In this case, Ānanda, those who take to measuring, measure thus… I, Ānanda, might take the measure of persons, or one who is like me.

‘‘Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

Furthermore, Ānanda, a certain person is one of intense passion. But he does not understand as it truly is that liberation of mind and liberation by wisdom wherein that passion of his ceases without remainder. For him, what should be accomplished by hearing has not been accomplished; what should be accomplished by extensive learning has not been accomplished; what should be penetrated by view has not been penetrated; and he does not obtain a temporary liberation. With the breaking up of the body, after death, he proceeds to decline, not to a superior state; he is one who goes only to decline, not one who goes to a superior state.

‘‘Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

Furthermore, Ānanda, a certain person is one of intense passion. And he understands as it truly is that liberation of mind and liberation by wisdom wherein that passion of his ceases without remainder. For him, what should be accomplished by hearing has been accomplished; what should be accomplished by extensive learning has been accomplished; what should be penetrated by view has been penetrated; and he obtains a temporary liberation. With the breaking up of the body, after death, he proceeds to a superior state, not to decline; he is one who goes only to a superior state, not one who goes to decline.

‘‘Tatrānanda[Pg.369], pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

In this case, Ānanda, those who take to measuring, measure thus... I, Ānanda, might take the measure of persons, or one who is like me.

‘‘Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

Furthermore, Ānanda, a certain person is irascible. But he does not understand as it truly is that liberation of mind and liberation by wisdom wherein that anger of his ceases without remainder. For him, what should be accomplished by hearing has not been accomplished; what should be accomplished by extensive learning has not been accomplished; what should be penetrated by view has not been penetrated; and he does not obtain a temporary liberation. With the breaking up of the body, after death, he proceeds to decline, not to a superior state; he is one who goes only to decline, not one who goes to a superior state.

‘‘Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

Furthermore, Ānanda, a certain person is irascible. And he understands as it truly is that liberation of mind and liberation by wisdom wherein that anger of his ceases without remainder. For him, what should be accomplished by hearing has been accomplished; what should be accomplished by extensive learning has been accomplished; what should be penetrated by view has been penetrated; and he obtains a temporary liberation. With the breaking up of the body, after death, he proceeds to a superior state, not to decline; he is one who goes only to a superior state, not one who goes to decline.

‘‘Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

In this case, Ānanda, those who take to measuring, measure thus... I, Ānanda, might take the measure of persons, or one who is like me.

‘‘Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

Furthermore, Ānanda, a certain person is restless. But he does not understand as it truly is that liberation of mind and liberation by wisdom wherein that restlessness of his ceases without remainder. For him, what should be accomplished by hearing has not been accomplished; what should be accomplished by extensive learning has not been accomplished; what should be penetrated by view has not been penetrated; and he does not obtain a temporary liberation. With the breaking up of the body, after death, he proceeds to decline, not to a superior state; he is one who goes only to decline, not one who goes to a superior state.

‘‘Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

Furthermore, Ānanda, a certain person is restless. And he understands as it truly is the liberation of mind and liberation by wisdom wherein that restlessness of his ceases without remainder. For him, what should be accomplished by hearing has been accomplished; what should be accomplished by extensive learning has been accomplished; what should be penetrated by view has been penetrated; and he obtains a temporary liberation. With the breaking up of the body, after death, he proceeds to a superior state, not to decline; he is one who goes only to a superior state, not one who goes to decline.

‘‘Tatrānanda[Pg.370], pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

In that connection, Ānanda, those who take measure, measure thus: ‘This person has these qualities, and the other person also has these qualities. Why among them is one inferior and one superior?’ That, Ānanda, is for their long-term harm and suffering.

‘‘Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

In that connection, Ānanda, the person who is restless and understands as it truly is the liberation of mind and liberation by wisdom wherein that restlessness of his ceases without remainder; for whom what should be accomplished by hearing has been accomplished, what should be accomplished by extensive learning has been accomplished, what should be penetrated by view has been penetrated, and who obtains a temporary liberation—this person, Ānanda, is more excellent and more sublime than the former person. For what reason? Because, Ānanda, the stream of the Dhamma carries this person along. Who could know that distinction apart from the Tathāgata? Therefore, Ānanda, do not be ones who take the measure of persons; do not take the measure of persons. For, Ānanda, one who takes the measure of persons is undermined. I, Ānanda, might take the measure of persons, or one who is like me.

‘‘Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe! Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.

And what, Ānanda, is the laywoman Migasālā—foolish, incompetent, a woman with a woman's wisdom—and what are those with the knowledge of the diversity in the faculties of individuals! These, Ānanda, are the ten persons found existing in the world.

‘‘Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā’’ti. Pañcamaṃ.

Ānanda, if Isidatta had been endowed with the same kind of virtue with which Purāṇa was endowed, Purāṇa would not have known even the disposition of Isidatta. And Ānanda, if Purāṇa had been endowed with the same kind of wisdom with which Isidatta was endowed, Isidatta would not have known even the disposition of Purāṇa. Thus, Ānanda, these two persons were each lacking in one respect.” Fifth.

6. Tayodhammasuttaṃ

6. The Discourse on Three Qualities

76. ‘‘Tayome, bhikkhave, dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Katame tayo? Jāti ca, jarā ca, maraṇañca – ime kho, bhikkhave, tayo dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṃvijjanti tasmā tathāgato loke uppajjati arahaṃ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.

76. Bhikkhus, if these three phenomena did not exist in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One, would not arise in the world, nor would the Dhamma and Vinaya proclaimed by the Tathāgata shine in the world. What three? Birth, aging, and death. Indeed, bhikkhus, if these three phenomena did not exist in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One, would not arise in the world, nor would the Dhamma and Vinaya proclaimed by the Tathāgata shine in the world. And because, bhikkhus, these three phenomena exist in the world, therefore the Tathāgata, the Arahant, the Perfectly Enlightened One, arises in the world; therefore the Dhamma and Vinaya proclaimed by the Tathāgata shines in the world.

‘‘Tayome[Pg.371], bhikkhave, dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. Katame tayo? Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning birth, abandoning aging, and abandoning death. What three? Without having abandoned lust, without having abandoned aversion, without having abandoned delusion. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning birth, abandoning aging, and abandoning death.

‘‘Tayome bhikkhave, dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. Katame tayo? Sakkāyadiṭṭhiṃ appahāya, vicikicchaṃ appahāya, sīlabbataparāmāsaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning lust, abandoning aversion, and abandoning delusion. What three? Without having abandoned identity-view, without having abandoned doubt, without having abandoned clinging to rites and rituals. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning lust, abandoning aversion, and abandoning delusion.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. Katame tayo? Ayonisomanasikāraṃ appahāya, kummaggasevanaṃ appahāya, cetaso līnattaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning identity-view, abandoning doubt, and abandoning clinging to rites and rituals. What three? Without having abandoned improper attention, without having abandoned resorting to the wrong path, without having abandoned mental sluggishness. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning identity-view, abandoning doubt, and abandoning clinging to rites and rituals.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. Katame tayo? Muṭṭhasaccaṃ appahāya, asampajaññaṃ appahāya, cetaso vikkhepaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning improper attention, abandoning resorting to the wrong path, and abandoning mental sluggishness. What three? Without having abandoned lapsed mindfulness, without having abandoned lack of clear comprehension, without having abandoned mental distraction. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning improper attention, abandoning resorting to the wrong path, and abandoning mental sluggishness.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. Katame tayo? Ariyānaṃ adassanakamyataṃ appahāya, ariyadhammassa asotukamyataṃ appahāya, upārambhacittataṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning lapsed mindfulness, abandoning lack of clear comprehension, and abandoning mental distraction. What three? Without having abandoned unwillingness to see the noble ones, without having abandoned unwillingness to hear the noble Dhamma, without having abandoned a censorious mind. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning lapsed mindfulness, abandoning lack of clear comprehension, and abandoning mental distraction.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. Katame tayo? Uddhaccaṃ appahāya, asaṃvaraṃ appahāya, dussīlyaṃ appahāya [Pg.372] – ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning unwillingness to see the noble ones, abandoning unwillingness to hear the noble Dhamma, and abandoning a censorious mind. What three? Without having abandoned restlessness, without having abandoned lack of restraint, without having abandoned immorality. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning unwillingness to see the noble ones, abandoning unwillingness to hear the noble Dhamma, and abandoning a censorious mind.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. Katame tayo? Assaddhiyaṃ appahāya, avadaññutaṃ appahāya, kosajjaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning restlessness, abandoning lack of restraint, and abandoning immorality. What three? Without having abandoned faithlessness, without having abandoned ingratitude, without having abandoned laziness. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning restlessness, abandoning lack of restraint, and abandoning immorality.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. Katame tayo? Anādariyaṃ appahāya, dovacassataṃ appahāya, pāpamittataṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning faithlessness, abandoning ingratitude, and abandoning laziness. What three? Without having abandoned disrespect, without having abandoned being difficult to admonish, without having abandoned friendship with the wicked. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning faithlessness, abandoning ingratitude, and abandoning laziness.

‘‘Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. Katame tayo? Ahirikaṃ appahāya, anottappaṃ appahāya, pamādaṃ appahāya – ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

Bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning disrespect, abandoning being difficult to admonish, and abandoning friendship with the wicked. What three? Without having abandoned lack of moral shame, without having abandoned lack of moral dread, without having abandoned heedlessness. Indeed, bhikkhus, without having abandoned these three phenomena, one is incapable of abandoning disrespect, abandoning being difficult to admonish, and abandoning friendship with the wicked.

‘‘Ahirikoyaṃ, bhikkhave, anottāpī pamatto hoti. So pamatto samāno abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. So pāpamitto samāno abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. So kusīto samāno abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. So dussīlo samāno abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. So upārambhacitto samāno abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. So vikkhittacitto samāno abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. So līnacitto samāno abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. So vicikiccho samāno abhabbo rāgaṃ pahātuṃ dosaṃ [Pg.373] pahātuṃ mohaṃ pahātuṃ. So rāgaṃ appahāya dosaṃ appahāya mohaṃ appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

Monks, this one is shameless, without moral dread, and heedless. Being heedless, one is incapable of abandoning disrespect, resistance to correction, and having evil friends. Having evil friends, one is incapable of abandoning faithlessness, stinginess, and laziness. Being lazy, one is incapable of abandoning restlessness, lack of restraint, and immorality. Being immoral, one is incapable of abandoning unwillingness to see the noble ones, unwillingness to hear the noble Dhamma, and a censorious mind. Having a censorious mind, one is incapable of abandoning lapsed mindfulness, lack of clear comprehension, and mental distraction. With a distracted mind, one is incapable of abandoning unwise attention, following the wrong path, and mental sluggishness. With a sluggish mind, one is incapable of abandoning identity view, doubt, and grasping at rites and rituals. Being doubtful, one is incapable of abandoning lust, hatred, and delusion. Without abandoning lust, hatred, and delusion, one is incapable of abandoning birth, aging, and death.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. Katame tayo? Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning birth, aging, and death. What three? By abandoning lust, hatred, and delusion. Monks, by abandoning these three things, one is capable of abandoning birth, aging, and death.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. Katame tayo? Sakkāyadiṭṭhiṃ pahāya, vicikicchaṃ pahāya, sīlabbataparāmāsaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning lust, hatred, and delusion. What three? By abandoning identity view, doubt, and grasping at rites and rituals. Monks, by abandoning these three things, one is capable of abandoning lust, hatred, and delusion.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. Katame tayo? Ayonisomanasikāraṃ pahāya, kummaggasevanaṃ pahāya, cetaso līnattaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning identity view, doubt, and grasping at rites and rituals. What three? By abandoning unwise attention, following the wrong path, and mental sluggishness. Monks, by abandoning these three things, one is capable of abandoning identity view, doubt, and grasping at rites and rituals.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. Katame tayo? Muṭṭhasaccaṃ pahāya, asampajaññaṃ pahāya, cetaso vikkhepaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning unwise attention, following the wrong path, and mental sluggishness. What three? By abandoning lapsed mindfulness, lack of clear comprehension, and mental distraction. Monks, by abandoning these three things, one is capable of abandoning unwise attention, following the wrong path, and mental sluggishness.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. Katame tayo? Ariyānaṃ adassanakamyataṃ pahāya, ariyadhammassa asotukamyataṃ pahāya, upārambhacittataṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning lapsed mindfulness, lack of clear comprehension, and mental distraction. What three? By abandoning unwillingness to see the noble ones, unwillingness to hear the noble Dhamma, and a censorious mind. Monks, by abandoning these three things, one is capable of abandoning lapsed mindfulness, lack of clear comprehension, and mental distraction.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. Katame tayo? Uddhaccaṃ pahāya, asaṃvaraṃ pahāya, dussīlyaṃ pahāya – ime [Pg.374] kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning unwillingness to see the noble ones, unwillingness to hear the noble Dhamma, and a censorious mind. What three? By abandoning restlessness, lack of restraint, and immorality. Monks, by abandoning these three things, one is capable of abandoning unwillingness to see the noble ones, unwillingness to hear the noble Dhamma, and a censorious mind.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. Katame tayo? Assaddhiyaṃ pahāya, avadaññutaṃ pahāya, kosajjaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning restlessness, lack of restraint, and immorality. What three? By abandoning faithlessness, stinginess, and laziness. Monks, by abandoning these three things, one is capable of abandoning restlessness, lack of restraint, and immorality.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. Katame tayo? Anādariyaṃ pahāya, dovacassataṃ pahāya, pāpamittataṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning faithlessness, stinginess, and laziness. What three? By abandoning disrespect, resistance to correction, and having evil friends. Monks, by abandoning these three things, one is capable of abandoning faithlessness, stinginess, and laziness.

‘‘Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. Katame tayo? Ahirikaṃ pahāya, anottappaṃ pahāya, pamādaṃ pahāya – ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

Monks, by abandoning these three things, one is capable of abandoning disrespect, resistance to correction, and having evil friends. What three? By abandoning shamelessness, lack of moral dread, and heedlessness. Monks, by abandoning these three things, one is capable of abandoning disrespect, resistance to correction, and having evil friends.

‘‘Hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti. So appamatto samāno bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. So kalyāṇamitto samāno bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. So āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ. So sīlavā samāno bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. So anupārambhacitto samāno bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. So avikkhittacitto samāno bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. So alīnacitto samāno bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. So avicikiccho samāno bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. So rāgaṃ pahāya [Pg.375] dosaṃ pahāya mohaṃ pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātu’’nti. Chaṭṭhaṃ.

“Bhikkhus, one who has a sense of shame and moral dread is heedful. Being heedful, one is capable of abandoning disrespect, intractability, and bad friendship. Having good friends, one is capable of abandoning lack of faith, unreceptiveness, and laziness. Having aroused energy, one is capable of abandoning restlessness, non-restraint, and bad conduct. Being virtuous, one is capable of abandoning unwillingness to see the noble ones, unwillingness to hear the noble Dhamma, and a critical mind. With an uncritical mind, one is capable of abandoning lapsed mindfulness, lack of clear comprehension, and mental distraction. With an undistracted mind, one is capable of abandoning unwise attention, resorting to a wrong path, and mental sluggishness. With an unsluggish mind, one is capable of abandoning identity view, doubt, and clinging to rites and observances. Being free from doubt, one is capable of abandoning lust, hatred, and delusion. Having abandoned lust, hatred, and delusion, one is capable of abandoning birth, aging, and death.” Sixth.

7. Kākasuttaṃ

7. The Discourse on the Crow

77. ‘‘Dasahi, bhikkhave, asaddhammehi samannāgato kāko. Katamehi dasahi? Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca – imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko. Evamevaṃ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu. Katamehi dasahi? Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca – imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū’’ti. Sattamaṃ.

77. “Bhikkhus, a crow is endowed with ten qualities of an untrue person. What ten? It is destructive, bold, greedy, gluttonous, cruel, uncompassionate, weak, clamorous, of lapsed mindfulness, and one who does not store things up. These, bhikkhus, are the ten qualities of an untrue person with which a crow is endowed. In the same way, bhikkhus, a wicked bhikkhu is endowed with ten qualities of an untrue person. What ten? He is destructive, bold, greedy, gluttonous, cruel, uncompassionate, weak, clamorous, of lapsed mindfulness, and one who does not store things up. These, bhikkhus, are the ten qualities of an untrue person with which a wicked bhikkhu is endowed.” Seventh.

8. Nigaṇṭhasuttaṃ

8. The Discourse on the Nigaṇṭhas

78. ‘‘Dasahi, bhikkhave, asaddhammehi samannāgatā nigaṇṭhā. Katamehi dasahi? Assaddhā, bhikkhave, nigaṇṭhā; dussīlā, bhikkhave, nigaṇṭhā; ahirikā, bhikkhave, nigaṇṭhā; anottappino, bhikkhave, nigaṇṭhā; asappurisasambhattino, bhikkhave, nigaṇṭhā; attukkaṃsakaparavambhakā, bhikkhave, nigaṇṭhā; sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā; kuhakā, bhikkhave, nigaṇṭhā; pāpicchā, bhikkhave, nigaṇṭhā; pāpamittā, bhikkhave, nigaṇṭhā – imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā’’ti. Aṭṭhamaṃ.

78. “Bhikkhus, the Nigaṇṭhas are endowed with ten qualities of an untrue person. What ten? Bhikkhus, the Nigaṇṭhas are faithless; bhikkhus, the Nigaṇṭhas are immoral; bhikkhus, the Nigaṇṭhas are shameless; bhikkhus, the Nigaṇṭhas are without moral dread; bhikkhus, the Nigaṇṭhas associate with untrue persons; bhikkhus, the Nigaṇṭhas praise themselves and disparage others; bhikkhus, the Nigaṇṭhas wrongly grasp their own views, hold to them firmly, and abandon them with difficulty; bhikkhus, the Nigaṇṭhas are deceitful; bhikkhus, the Nigaṇṭhas have evil desires; bhikkhus, the Nigaṇṭhas have bad friends. These, bhikkhus, are the ten qualities of an untrue person with which the Nigaṇṭhas are endowed.” Eighth.

9. Āghātavatthusuttaṃ

9. The Discourse on the Grounds for Resentment

79. ‘‘Dasayimāni, bhikkhave, āghātavatthūni. Katamāni dasa? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; ‘anatthaṃ me caratī’ti āghātaṃ bandhati; ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti…pe… ‘anatthaṃ caratī’ti…pe… ‘anatthaṃ carissatī’ti āghātaṃ bandhati, ‘appiyassa me amanāpassa atthaṃ acarī’ti…pe… ‘atthaṃ caratī’ti…pe… ‘atthaṃ carissatī’ti [Pg.376] āghātaṃ bandhati; aṭṭhāne ca kuppati – imāni kho, bhikkhave, dasa āghātavatthūnī’’ti. Navamaṃ.

79. “Bhikkhus, there are these ten grounds for harboring resentment. What ten? Thinking, ‘This person has acted to my detriment,’ one harbors resentment. Thinking, ‘This person is acting to my detriment,’ one harbors resentment. Thinking, ‘This person will act to my detriment,’ one harbors resentment. Thinking, ‘This person has acted to the detriment of one who is dear and agreeable to me’ … ‘is acting to the detriment’ … ‘will act to the detriment,’ one harbors resentment. Thinking, ‘This person has acted for the welfare of one who is not dear and is disagreeable to me’ … ‘is acting for the welfare’ … ‘will act for the welfare,’ one harbors resentment. And one becomes angry without cause. These, bhikkhus, are the ten grounds for harboring resentment.” Ninth.

10. Āghātapaṭivinayasuttaṃ

10. The Discourse on Dispelling Resentment

80. ‘‘Dasayime, bhikkhave, āghātapaṭivinayā. Katame dasa? ‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, piyassa me manāpassa anatthaṃ acari…pe… carati…pe… carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, aṭṭhāne ca na kuppati – ime kho, bhikkhave, dasa āghātapaṭivinayā’’ti. Dasamaṃ.

80. “Bhikkhus, there are these ten ways of dispelling resentment. What ten? Thinking, ‘This person has acted to my detriment, but what is to be gained from that?’ one dispels resentment. Thinking, ‘This person is acting to my detriment, but what is to be gained from that?’ one dispels resentment. Thinking, ‘This person will act to my detriment, but what is to be gained from that?’ one dispels resentment. Thinking, ‘This person has acted to the detriment of one who is dear and pleasing to me’ … ‘is acting’ … ‘will act, but what is to be gained from that?’ one dispels resentment. Thinking, ‘This person has acted for the welfare of one who is not dear or pleasing to me’ … ‘is acting for the welfare’ … ‘will act for the welfare, but what is to be gained from that?’ one dispels resentment. And one does not get angry without cause. These, bhikkhus, are the ten ways of dispelling resentment.” Tenth.

Ākaṅkhavaggo tatiyo.

The Third Chapter on Wishes.

Tassuddānaṃ –

The summary:

Ākaṅkho kaṇṭako iṭṭhā, vaḍḍhi ca migasālāya;

Tayo dhammā ca kāko ca, nigaṇṭhā dve ca āghātāti.

Wish, Thorn, and Desired, Growth and Migasālā; Three Dhammas and the Crow, Nigaṇṭhas, and two on Resentment.

(9) 4. Theravaggo

4. The Chapter on the Elders

1. Vāhanasuttaṃ

1. The Discourse on Vāhana

81. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vāhano bhagavantaṃ etadavoca – ‘‘katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī’’ti?

81. At one time the Blessed One was dwelling at Campā on the bank of the Gaggarā lotus pond. Then the Venerable Vāhana approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the Venerable Vāhana said to the Blessed One: “Venerable Sir, from how many things is the Tathāgata departed, disjoined, and released, dwelling with a mind made limitless?”

‘‘Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Katamehi dasahi? Rūpena kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā [Pg.377] viharati, vedanāya kho, vāhana…pe… saññāya kho, vāhana… saṅkhārehi kho, vāhana… viññāṇena kho, vāhana… jātiyā kho, vāhana… jarāya kho, vāhana… maraṇena kho, vāhana… dukkhehi kho, vāhana… kilesehi kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Seyyathāpi, vāhana, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā paccuggamma ṭhitaṃ anupalittaṃ udakena; evamevaṃ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī’’ti. Paṭhamaṃ.

“Vāhana, it is from ten dhammas that the Tathāgata is departed, disjoined, and released, dwelling with a mind made limitless. What ten? From form, Vāhana, the Tathāgata is departed, disjoined, and released, dwelling with a mind made limitless. From feeling… from perception… from formations… from consciousness… from birth… from aging… from death… from sufferings… from defilements, Vāhana, the Tathāgata is departed, disjoined, and released, dwelling with a mind made limitless. Just as, Vāhana, a blue lotus, a red lotus, or a white lotus is born in the water and grows up in the water, but stands risen above the water, unsoiled by the water; so too, Vāhana, from these ten dhammas, the Tathāgata is departed, disjoined, and released, dwelling with a mind made limitless.” First.

2. Ānandasuttaṃ

2. The Discourse concerning Ānanda

82. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

82. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the Venerable Ānanda as he was sitting to one side:

‘‘So vatānanda, bhikkhu ‘assaddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who is faithless might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘dussīlo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who is immoral might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘appassuto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who has learned little might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘dubbaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who is difficult to admonish might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu with bad friends might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘kusīto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who is lazy might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who is unmindful might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So [Pg.378] vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu who is discontented might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu of evil wishes might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu of wrong view might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“Ānanda, that a bhikkhu endowed with these ten qualities might achieve growth, increase, and fullness in this Dhamma and Discipline—this is not possible.

‘‘So vatānanda, bhikkhu ‘saddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu who is faithful might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘sīlavā samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu who is virtuous might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu who is very learned and retains what he has learned might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘suvaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu who is easy to admonish might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu with good friends might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu with aroused energy might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu with established mindfulness might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu who is content might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘appiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu of few wishes might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So [Pg.379] vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“Ānanda, that a bhikkhu of right view might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.

‘‘So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Dutiyaṃ.

“Ānanda, that a bhikkhu endowed with these ten qualities might achieve growth, increase, and fullness in this Dhamma and Discipline—this is possible.” Second.

3. Puṇṇiyasuttaṃ

3. The Discourse concerning Puṇṇiya

83. 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 nappaṭibhātī’’ti?

83. Then the Venerable Puṇṇiya went to the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Puṇṇiya said to the Blessed One: 'Venerable sir, what is the cause, what is the reason why sometimes a Dhamma discourse occurs to the Tathāgata and sometimes it does not occur?'

‘‘Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṃ tathāgataṃ dhammadesanā paṭibhāti.

“Puṇṇiya, a bhikkhu is faithful, but he is not one who approaches; to that extent, a Dhamma discourse does not occur to the Tathāgata. But when, Puṇṇiya, a bhikkhu is both faithful and one who approaches, in that case a Dhamma discourse occurs to the Tathāgata.

‘‘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… atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā… kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ, neva tāva tathāgataṃ dhammadesanā paṭibhāti.

“Puṇṇiya, a bhikkhu is faithful and one who approaches, but is not one who attends upon him… he attends upon him, but is not one who questions… he questions, but does not listen to the Dhamma with an attentive ear… he listens to the Dhamma with an attentive ear, but having heard the Dhamma, 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 Dhamma, he does not practice in accordance with the Dhamma… having understood the meaning and the Dhamma, he practices in accordance with the Dhamma, but he is not of good speech, of good elocution, endowed with urbane, clear, and flawless speech that makes the meaning known… he is of good speech, of good elocution, endowed with urbane, clear, and flawless speech that makes the meaning known, but he is not one who instructs, establishes, incites, and gladdens his companions in the holy life; to that extent, a Dhamma discourse does not occur to the Tathāgata.

‘‘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 [Pg.380] ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ – evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya, dasahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī’’ti. Tatiyaṃ.

“But when, Puṇṇiya, a bhikkhu is faithful, one who approaches, one who attends upon him, one who questions, one who listens to the Dhamma with an attentive ear, one who having heard the Dhamma retains it, one who investigates the meaning of the teachings he has retained, one who having understood the meaning and the Dhamma practices in accordance with the Dhamma, one who is of good speech, of good elocution, endowed with urbane, clear, and flawless speech that makes the meaning known, and one who instructs, establishes, incites, and gladdens his companions in the holy life—in that case a Dhamma discourse occurs to the Tathāgata. Puṇṇiya, when one is endowed with these ten qualities, a Dhamma discourse occurs to the Tathāgata with certainty.” Third.

4. Byākaraṇasuttaṃ

4. The Sutta on Declaration

84. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

84. There, the Venerable Mahāmoggallāna addressed the bhikkhus: 'Friends, bhikkhus!' 'Yes, friend,' those bhikkhus replied. The Venerable Mahāmoggallāna said this:

‘‘Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

“Here, friends, a bhikkhu makes a declaration of final knowledge: ‘I understand: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”’ The Tathāgata or a disciple of the Tathāgata—one who attains jhāna, skilled in the attainments, skilled in the minds of others, skilled in the courses of the minds of others—cross-questions, interrogates, and questions him thoroughly. Being cross-questioned, interrogated, and questioned thoroughly by the Tathāgata or his disciple, he is reduced to a barren state, comes to perplexity, and falls into misfortune and disaster.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?

“The Tathāgata or a disciple of the Tathāgata—one who attains jhāna, skilled in the attainments, skilled in the minds of others, skilled in the courses of the minds of others—encompasses that bhikkhu’s mind with his own and gives attention: ‘Why does this venerable one make a declaration of final knowledge: “I understand: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’”?’

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

“The Tathāgata or a disciple of the Tathāgata—one who attains jhāna, skilled in the attainments, skilled in the minds of others, skilled in the courses of the minds of others—having encompassed that bhikkhu’s mind with his own, understands thus:

‘Kodhano [Pg.381] kho ayamāyasmā; kodhapariyuṭṭhitena cetasā bahulaṃ viharati. Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is prone to anger; he often dwells with a mind obsessed by anger. And for a mind to be obsessed by anger is a decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṃ viharati. Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is resentful; he often dwells with a mind obsessed by resentment. And for a mind to be obsessed by resentment is a decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṃ viharati. Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is contemptuous; he often dwells with a mind obsessed by contempt. And for a mind to be obsessed by contempt is a decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati. Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is competitive; he often dwells with a mind obsessed by competitiveness. And for a mind to be obsessed by competitiveness is a decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṃ viharati. Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is envious; he often dwells with a mind obsessed by envy. And for a mind to be obsessed by envy is a decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṃ viharati. Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is miserly; he often dwells with a mind obsessed by miserliness. And for a mind to be obsessed by miserliness is a decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati. Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is fraudulent; he often dwells with a mind obsessed by fraud. And this obsession with fraud is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṃ viharati. Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is deceitful; he often dwells with a mind obsessed by deceit. And this obsession with deceit is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Pāpiccho kho pana ayamāyasmā; icchāpariyuṭṭhitena cetasā bahulaṃ viharati. Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one has evil wishes; he often dwells with a mind obsessed by wishes. And this obsession with wishes is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Sati [Pg.382] kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

‘When there is still something further to be done, this venerable one has stopped halfway, having gained some minor distinction. And to stop halfway is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.’

‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Catutthaṃ.

“Friends, that a monk who has not abandoned these ten qualities should attain growth, development, and abundance in this Dhamma and Discipline—this is impossible. But that a monk who has abandoned these ten qualities should attain growth, development, and abundance in this Dhamma and Discipline—this is possible.” Fourth.

5. Katthīsuttaṃ

5. Discourse on the Boaster

85. Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

85. At one time the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the monks: “Friends, monks!” “Friend,” those monks replied to the Venerable Mahācunda. The Venerable Mahācunda said this:

‘‘Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

“Here, friends, a monk is a boaster and a braggart in regard to his attainments, claiming: ‘I enter and emerge from the first jhāna; I enter and emerge from the second jhāna; I enter and emerge from the third jhāna; I enter and emerge from the fourth jhāna; I enter and emerge from the base of infinite space; I enter and emerge from the base of infinite consciousness; I enter and emerge from the base of nothingness; I enter and emerge from the base of neither perception nor non-perception; I enter and emerge from the cessation of perception and feeling.’”

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

“Then the Tathāgata or a disciple of the Tathāgata—a meditator, skilled in the attainments, skilled in the minds of others, skilled in the courses of the minds of others—cross-examines, investigates, and questions him thoroughly. When he is being cross-examined, investigated, and questioned thoroughly by the Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in the attainments, skilled in the minds of others, and skilled in the courses of the minds of others, he falls into a barren state, falls into perplexity, falls into misfortune, falls into ruin, falls into misfortune and ruin.”

‘‘Tamenaṃ [Pg.383] tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

“Then the Tathāgata or a disciple of the Tathāgata—a meditator, skilled in the attainments, skilled in the minds of others, skilled in the courses of the minds of others—having encompassed that monk’s mind with his own, gives attention thus: ‘For what reason is this venerable one a boaster and a braggart in regard to his attainments, claiming: “I enter and emerge from the first jhāna … I enter and emerge from the cessation of perception and feeling”?’”

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

“Then the Tathāgata or a disciple of the Tathāgata—a meditator, skilled in the attainments, skilled in the minds of others, skilled in the courses of the minds of others—having encompassed that monk’s mind with his own, understands thus:

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā. Dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘For a long time this venerable one has been one who breaks his virtue, makes it holey, spotted, and blotchy; he has not been one who acts consistently and comports himself consistently in regard to the rules of moral conduct. This venerable one is immoral. And immorality is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is faithless. And faithlessness is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is unlearned and of bad conduct. And being unlearned is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is difficult to correct. And difficulty in being corrected is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one has bad friends. And having bad friends is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is lazy. And laziness is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is unmindful. And unmindfulness is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is deceitful. And deceit is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

“‘This venerable one is difficult to support. And being difficult to support is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.

‘Duppañño [Pg.384] kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

“‘This venerable one is unwise. And unwisdom is a cause of decline in the Dhamma and Discipline proclaimed by the Tathāgata.’

‘‘Seyyathāpi, āvuso, sahāyako sahāyakaṃ evaṃ vadeyya – ‘yadā te, samma, dhanena dhanakaraṇīyaṃ assa, yāceyyāsi maṃ dhanaṃ. Dassāmi te dhana’nti. So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṃ evaṃ vadeyya – ‘attho me, samma, dhanena. Dehi me dhana’nti. So evaṃ vadeyya – ‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca; tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Api ca ahameva ummādaṃ pāpuṇiṃ cetaso vipariyāya’nti.

Friends, it is just as if a friend might say to another friend: ‘Friend, whenever you have a need for wealth, you should ask me for wealth. I will give you wealth.’ Then, when some need for wealth arises, that friend might say to the other: ‘Friend, I have need of wealth. Give me wealth.’ The other might reply: ‘In that case, friend, dig here.’ But digging there, he would not find it. He might say: ‘Friend, you spoke falsely to me; you spoke emptily to me when you said, “Dig here.”’ The other might reply: ‘Friend, I did not speak falsely to you, nor did I speak emptily. In that case, friend, dig here.’ But digging there too, he would not find it. He might say: ‘Friend, you spoke falsely to me; you spoke emptily to me when you said, “Dig here.”’ The other might reply: ‘Friend, I did not speak falsely to you, nor did I speak emptily. In that case, friend, dig here.’ But digging there too, he would not find it. He might say: ‘Friend, you spoke falsely to me; you spoke emptily to me when you said, “Dig here.”’ The other might reply: ‘Friend, I did not speak falsely to you, nor did I speak emptily. But I myself have gone mad, I have become deranged in mind.’”

‘‘Evamevaṃ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

In this very way, friends, a monk is a boaster and a braggart in regard to his attainments, saying: ‘I enter upon and emerge from the first jhāna; I enter upon and emerge from the second jhāna; I enter upon and emerge from the third jhāna; I enter upon and emerge from the fourth jhāna; I enter upon and emerge from the base of infinite space; I enter upon and emerge from the base of infinite consciousness; I enter upon and emerge from the base of nothingness; I enter upon and emerge from the base of neither perception nor non-perception; I enter upon and emerge from the cessation of perception and feeling.’

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ [Pg.385] āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

Then the Tathāgata or a disciple of the Tathāgata—one who is a meditator, skilled in the attainments, skilled in the minds of others, skilled in the course of the minds of others—questions, interrogates, and admonishes him. When he is being questioned, interrogated, and admonished by the Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in the attainments, skilled in the minds of others, and skilled in the course of the minds of others, he falls into a barren state, falls into a state of being found wanting, falls into misfortune, falls into ruin, and falls into misfortune and ruin.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

Then the Tathāgata or a disciple of the Tathāgata—one who is a meditator, skilled in the attainments, skilled in the minds of others, skilled in the course of the minds of others—having encompassed that monk’s mind with his own, gives attention thus: ‘For what reason, I wonder, is this venerable one a boaster and a braggart in regard to his attainments, saying: “I enter upon and emerge from the first jhāna … I enter upon and emerge from the cessation of perception and feeling”?’

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti –

Then the Tathāgata or a disciple of the Tathāgata—one who is a meditator, skilled in the attainments, skilled in the minds of others, skilled in the course of the minds of others—having encompassed that monk’s mind with his own, knows distinctly:

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā; dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘For a long time, indeed, this venerable one has been one who breaks his virtue, makes it holey, spotted, and blotchy; he has not been one who acts continuously nor has he been of continuous practice in regard to the precepts. Indeed, this venerable one is immoral. And this immorality, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is faithless. And this faithlessness, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one has little learning and has improper conduct. And this state of having little learning, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is difficult to admonish. And this state of being difficult to admonish, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one has evil friends. And this state of having evil friends, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is lazy. And this laziness, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is of lapsed mindfulness. And this state of having lapsed mindfulness, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is a charlatan. And this charlatanry, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Dubbharo [Pg.386] kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Indeed, this venerable one is difficult to support. And this state of being difficult to support, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

‘Indeed, this venerable one is unwise. And this unwisdom, in the Dhamma and Vinaya declared by the Tathāgata, is a cause of decline.’

‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Pañcamaṃ.

Indeed, friends, that a monk, without having abandoned these ten qualities, will attain growth, development, and abundance in this Dhamma and Vinaya—this is not possible. Indeed, friends, that a monk, having abandoned these ten qualities, will attain growth, development, and abundance in this Dhamma and Vinaya—this is possible. The fifth.

6. Adhimānasuttaṃ

6. The Discourse on Conceit

86. Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā mahākassapo bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ. Āyasmā mahākassapo etadavoca –

86. At one time the Venerable Mahākassapa was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary. There the Venerable Mahākassapa addressed the bhikkhus: ‘Friends, bhikkhus.’ ‘Friend,’ those bhikkhus replied to the Venerable Mahākassapa. The Venerable Mahākassapa said this:

‘‘Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

Here, friends, a bhikkhu makes a declaration of final knowledge: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, I understand.’ Then the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—questions him, presses him, and cross-examines him. Being questioned, pressed, and cross-examined by the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—he falls into a barren state, falls into worthlessness, falls into misfortune, falls into ruin, falls into misfortune and ruin.

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

Then the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—having encompassed that person’s mind with his own mind, gives attention thus: ‘Why now does this venerable one make a declaration of final knowledge: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, I understand”?’

‘‘Tamenaṃ [Pg.387] tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

Then the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—having encompassed that person’s mind with his own mind, understands thus:

‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

‘This venerable one is conceited, one whose assertion is based on conceit; he perceives the unattained as attained, the undone as done, the unrealized as realized. Through conceit he makes a declaration of final knowledge: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, I understand.”’

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

Then the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—having encompassed that person’s mind with his own mind, gives attention thus: ‘Relying on what is this venerable one conceited, holding conceit as truth, perceiving the unattained as attained, the undone as done, the unrealized as realized? Through conceit he makes a declaration of final knowledge: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, I understand.”’

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

Then the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—having encompassed that person’s mind with his own mind, understands thus:

‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

‘This venerable one is learned, a bearer of what has been heard, a treasurer of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure holy life—such teachings have been much heard by him, retained, recited, mentally examined, and well penetrated by view. It is for this reason that this venerable one is conceited, one whose assertion is based on conceit, perceiving the unattained as attained, the undone as done, the unrealized as realized. Through conceit he makes a declaration of final knowledge: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, I understand.”’

‘‘Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

Then the Tathāgata or a disciple of the Tathāgata—one accomplished in jhāna, skilled in the attainments, skilled in the minds of others, skilled in the ways of others’ minds—having encompassed that person’s mind with his own mind, understands thus:

‘Abhijjhālu kho pana ayamāyasmā; abhijjhāpariyuṭṭhitena cetasā bahulaṃ viharati. Abhijjhāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one is covetous; he often dwells with a mind obsessed by covetousness. And being obsessed by covetousness is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Byāpanno [Pg.388] kho pana ayamāyasmā; byāpādapariyuṭṭhitena cetasā bahulaṃ viharati. Byāpādapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one is malevolent; he often dwells with a mind obsessed by ill will. And being obsessed by ill will is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Thinamiddho kho pana ayamāyasmā; thinamiddhapariyuṭṭhitena cetasā bahulaṃ viharati. Thinamiddhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one is subject to sloth and torpor; he often dwells with a mind obsessed by sloth and torpor. And being obsessed by sloth and torpor is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Uddhato kho pana ayamāyasmā; uddhaccapariyuṭṭhitena cetasā bahulaṃ viharati. Uddhaccapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one is restless; he often dwells with a mind obsessed by restlessness. And being obsessed by restlessness is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Vicikiccho kho pana ayamāyasmā; vicikicchāpariyuṭṭhitena cetasā bahulaṃ viharati. Vicikicchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one is doubtful; he often dwells with a mind obsessed by doubt. And being obsessed by doubt is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṃ anuyutto. Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one delights in work, is fond of work, and is devoted to delighting in work. And delight in work is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṃ anuyutto. Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one delights in talk, is fond of talk, and is devoted to delighting in talk. And delight in talk is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṃ anuyutto. Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one delights in sleep, is fond of sleep, and is devoted to delighting in sleep. And delight in sleep is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto. Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘This venerable one delights in company, is fond of company, and is devoted to delighting in company. And delight in company is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.

‘Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

‘This venerable one, while there was a further duty to be done, has reached a standstill in the interim through the attainment of a minor distinction. And this reaching a standstill in the interim is a decline in the Dhamma and Vinaya proclaimed by the Tathāgata.’

‘‘So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu [Pg.389] ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī’’ti. Chaṭṭhaṃ.

Indeed, friend, that a bhikkhu, without having abandoned these ten states, will attain growth, development, and abundance in this Dhamma-Vinaya—this is not a possibility. Indeed, friend, that a bhikkhu, having abandoned these ten states, will attain growth, development, and abundance in this Dhamma-Vinaya—this is a possibility. The Sixth.

7. Nappiyasuttaṃ

7. The Sutta on Not Being Dear

87. Tatra kho bhagavā kālaṅkataṃ bhikkhuṃ ārabbha bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

87. There, the Blessed One, concerning a bhikkhu who had passed away, addressed the bhikkhus, 'Bhikkhus!' 'Venerable Sir,' those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Here, Bhikkhus, a bhikkhu is one who creates disputes and does not speak in praise of the settling of disputes. Bhikkhus, that a bhikkhu is one who creates disputes and does not speak in praise of the settling of disputes—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is not desirous of the training and does not speak in praise of undertaking the training. Bhikkhus, that a bhikkhu is not desirous of the training and does not speak in praise of undertaking the training—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu has evil desires and does not speak in praise of the removal of desire. Bhikkhus, that a bhikkhu has evil desires and does not speak in praise of the removal of desire—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is angry and does not speak in praise of the removal of anger. Bhikkhus, that a bhikkhu is angry and does not speak in praise of the removal of anger—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is denigrating and does not speak in praise of the removal of denigration. Bhikkhus, that a bhikkhu is denigrating and does not speak in praise of the removal of denigration—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna [Pg.390] caparaṃ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is fraudulent and does not speak in praise of the removal of fraud. Bhikkhus, that a bhikkhu is fraudulent and does not speak in praise of the removal of fraud—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is deceitful and does not speak in praise of the removal of deceit. Bhikkhus, that a bhikkhu is deceitful and does not speak in praise of the removal of deceit—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is not of a nature to be attentive to the Dhammas and does not speak in praise of attentiveness to the Dhamma. Bhikkhus, that a bhikkhu is not of a nature to be attentive to the Dhammas and does not speak in praise of attentiveness to the Dhamma—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is not given to seclusion and does not speak in praise of seclusion. Bhikkhus, that a bhikkhu is not given to seclusion and does not speak in praise of seclusion—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

Furthermore, Bhikkhus, a bhikkhu is not welcoming towards his companions in the holy life and does not speak in praise of one who is welcoming. Bhikkhus, that a bhikkhu is not welcoming towards his companions in the holy life and does not speak in praise of one who is welcoming—this state also does not conduce to being dear, to being respected, to development, to the state of a recluse, or to unity.

‘‘Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

For a bhikkhu of such a kind, Bhikkhus, even if this wish should arise: ‘Oh, may my companions in the holy life honor me, respect me, esteem me, and revere me!’—nevertheless, his companions in the holy life do not honor him, do not respect him, do not esteem him, and do not revere him. For what reason? Because, Bhikkhus, his wise companions in the holy life see in him those evil, unwholesome states that have not been abandoned.

‘‘Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyu’nti, atha kho naṃ manussā na [Pg.391] ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṃ bhojenti na ca ājānīyaparimajjanaṃ parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

Suppose, monks, a worthless horse might have this wish: ‘Oh, that people would place me in the rank of a thoroughbred, feed me a thoroughbred’s food, and groom me with a thoroughbred’s grooming!’—still, people do not place him in the rank of a thoroughbred, feed him a thoroughbred’s food, or groom him with a thoroughbred’s grooming. For what reason? Because, monks, wise people see that its deceitful, fraudulent, crooked, and devious qualities have not been abandoned. So too, monks, for a monk of such a kind, even if this wish should arise: ‘Oh, that my companions in the holy life would respect me, hold me in high esteem, cherish me, and revere me!’—still, his companions in the holy life do not respect him, hold him in high esteem, cherish him, or revere him. For what reason? Because, monks, his wise companions in the holy life see that those evil, unwholesome states have not been abandoned in him.

‘‘Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

Here, monks, a monk is not one who creates disputes, and he speaks in praise of the settling of disputes. The fact that a monk is not one who creates disputes and speaks in praise of the settling of disputes—this quality, too, leads to being dear, to respect, to development, to the state of a recluse, and to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

Furthermore, monks, a monk is desirous of the training and speaks in praise of undertaking the training. The fact that a monk is desirous of the training and speaks in praise of undertaking the training—this quality, too, leads to being dear, to respect, to development, to the state of a recluse, and to unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk has few desires and speaks in praise of the removal of desire. The fact that a monk has few desires and speaks in praise of the removal of desire—this quality, too, leads to… unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk is not angry and speaks in praise of the removal of anger. The fact that a monk is not angry and speaks in praise of the removal of anger—this quality, too, leads to… unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk is not contemptuous and speaks in praise of the removal of contempt. The fact that a monk is not contemptuous and speaks in praise of the removal of contempt—this quality, too, leads to… unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk is not deceitful and speaks in praise of the removal of deceit. The fact that a monk is not deceitful and speaks in praise of the removal of deceit—this quality, too, leads to… unity.

‘‘Puna [Pg.392] caparaṃ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk is not tricky and speaks in praise of the removal of trickery. The fact that a monk is not tricky and speaks in praise of the removal of trickery—this quality, too, leads to… unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk is of a nature that carefully considers the Dhamma, and he speaks in praise of carefully considering the Dhamma. The fact that a monk is of a nature that carefully considers the Dhamma and speaks in praise of carefully considering the Dhamma—this quality, too, leads to… unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

Furthermore, monks, a monk dwells in seclusion and speaks in praise of seclusion. The fact that a monk dwells in seclusion and speaks in praise of seclusion—this quality, too, leads to… unity.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

Furthermore, monks, a monk is friendly and courteous toward his companions in the holy life and speaks in praise of one who is friendly and courteous. The fact that a monk is friendly and courteous toward his companions in the holy life and speaks in praise of one who is friendly and courteous—this quality, too, leads to being dear, to respect, to development, to the state of a recluse, and to unity.

‘‘Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.

For a monk of such a kind, monks, even if the wish should not arise, ‘Oh, may my companions in the holy life respect me, hold me in high esteem, cherish me, and revere me,’ still his companions in the holy life respect him, hold him in high esteem, cherish him, and revere him. For what reason? Because, monks, his wise companions in the holy life see that those evil, unwholesome states have been abandoned in him.

‘‘Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyu’nti, atha kho naṃ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.

Suppose, monks, a fine thoroughbred horse might not have this wish: ‘Oh, that people would place me in the rank of a thoroughbred, feed me a thoroughbred’s food, and groom me with a thoroughbred’s grooming!’ Yet people do place him in the rank of a thoroughbred, feed him a thoroughbred’s food, and groom him with a thoroughbred’s grooming. For what reason? Because, monks, wise people see that its deceitful, fraudulent, crooked, and devious qualities have been abandoned.

‘‘Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī’’ti. Sattamaṃ.

So too, monks, for a monk of such a kind, even if the wish should not arise: ‘Oh, may my companions in the holy life respect me, hold me in high esteem, cherish me, and revere me!’—nevertheless, his companions in the holy life respect him, hold him in high esteem, cherish him, and revere him. For what reason? Because, monks, his wise companions in the holy life see that those evil, unwholesome states have been abandoned in him.” Seventh.

8. Akkosakasuttaṃ

8. The Discourse on the Abuser

88. ‘‘Yo [Pg.393] so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ ṭhānametaṃ avakāso yaṃ so dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya. Katamesaṃ dasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyyā’’ti. Aṭṭhamaṃ.

88. “Bhikkhus, whatever bhikkhu is an insulter and reviler of his companions in the holy life and a slanderer of noble ones, it is a possibility, it is an opportunity, that he may come to one of ten calamities. What ten? (1) He does not attain the unattained. (2) He declines from what has been attained. (3) For him, the good Dhamma does not become pure. (4) Or he becomes conceited in the good Dhamma. (5) Or he practices the holy life without delight. (6) Or he commits some defiled offense. (7) Or he contracts a severe illness. (8) Or he attains madness or mental distraction. (9) He dies confused. (10) With the breaking up of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of downfall, in hell. Bhikkhus, whatever bhikkhu is an insulter and reviler of his companions in the holy life and a slanderer of noble ones, it is a possibility, it is an opportunity, that he may come to one of these ten calamities.” Eighth.

9. Kokālikasuttaṃ

9. The Discourse on Kokālika

89. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

89. Then the bhikkhu Kokālika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the bhikkhu Kokālika said this to the Blessed One: ‘Venerable sir, Sāriputta and Moggallāna have evil desires; they have fallen under the sway of evil desires.’ ‘Do not speak thus, Kokālika! Do not speak thus, Kokālika! Clarify your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are of lovely virtue.’

Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

For a second time, the bhikkhu Kokālika said this to the Blessed One: ‘Venerable sir, although the Blessed One is credible and trustworthy to me, nevertheless Sāriputta and Moggallāna indeed have evil desires; they have indeed fallen under the sway of evil desires.’ ‘Do not speak thus, Kokālika! Do not speak thus, Kokālika! Clarify your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are of lovely virtue.’

Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. ‘‘Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika[Pg.394], sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

For a third time, the bhikkhu Kokālika said this to the Blessed One: ‘Venerable sir, although the Blessed One is credible and trustworthy to me, nevertheless Sāriputta and Moggallāna indeed have evil desires; they have indeed fallen under the sway of evil desires.’ ‘Do not speak thus, Kokālika! Do not speak thus, Kokālika! Clarify your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are of lovely virtue.’

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā (tiṇḍukamattiyo ahesuṃ, tiṇḍukamattiyo hutvā,) beḷuvasalāṭukamattiyo ahesuṃ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu, pubbañca lohitañca pagghariṃsu. So sudaṃ kadalipattesu seti macchova visagilito.

Then the bhikkhu Kokālika rose from his seat, paid homage to the Blessed One, and, circumambulating him to the right, departed. Not long after the bhikkhu Kokālika had departed, his entire body was covered with boils the size of mustard seeds. Having become the size of mustard seeds, they became the size of mung beans; having become the size of mung beans, they became the size of chickpeas; having become the size of chickpeas, they became the size of jujube stones; having become the size of jujube stones, they became the size of jujube fruits; having become the size of jujube fruits, they became the size of myrobalan fruits; having become the size of myrobalan fruits, they became the size of persimmon fruits; having become the size of persimmon fruits, they became the size of unripe bael fruits; having become the size of unripe bael fruits, they became the size of bael fruits. Having become the size of bael fruits, they burst, and pus and blood discharged. He indeed lay on banana leaves like a fish that has swallowed poison.

Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṃ bhikkhuṃ etadavoca – ‘‘pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti. ‘‘Kosi tvaṃ, āvuso’’ti? ‘‘Ahaṃ turū paccekabrahmā’’ti. ‘‘Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa yāvañca te idaṃ aparaddha’’nti.

Then the Paccekabrahmā Turū approached the bhikkhu Kokālika; having approached, he stood in the air and said this to the bhikkhu Kokālika: ‘Clarify your mind, Kokālika, towards Sāriputta and Moggallāna. Sāriputta and Moggallāna are of lovely virtue.’ ‘Who are you, friend?’ ‘I am the Paccekabrahmā Turū.’ ‘Friend, were you not declared a non-returner by the Blessed One? Then why have you come here? Behold how great this offense of yours is!’

Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi –

Then the Paccekabrahmā Turū addressed the bhikkhu Kokālika with verses:

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

“An axe is born in the mouth of a person, with which the fool cuts himself when speaking ill-spoken words.

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

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

“He who praises one who is blameworthy, or blames one who is praiseworthy, gathers demerit with his mouth; because of that demerit he finds no happiness.

‘‘Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

Yo sugatesu manaṃ padūsaye.

“A small demerit is this: the loss of wealth at dice, together with all one’s possessions and oneself. This indeed is the far greater demerit: to corrupt one’s mind towards the Well-Gone Ones.

‘‘Sataṃ [Pg.395] sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti.

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

Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu cittaṃ āghātetvā.

Then the bhikkhu Kokālika died of that very illness. And having died, the bhikkhu Kokālika was reborn in the Paduma hell for having corrupted his mind towards Sāriputta and Moggallāna.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘kokāliko, bhante, bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca brahmā sahampati. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Then, when the night was advanced, the Brahmā Sahampati, with surpassing beauty, having illuminated the entire Jeta’s Grove, approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the Brahmā Sahampati said this to the Blessed One: “Venerable sir, the bhikkhu Kokālika has died. And having died, venerable sir, the bhikkhu Kokālika has been reborn in the Paduma hell for having corrupted his mind towards Sāriputta and Moggallāna.” This is what the Brahmā Sahampati said. Having said this, he paid homage to the Blessed One, and, circumambulating him to the right, he vanished right there.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca – ‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Then, when the night had passed, the Blessed One addressed the bhikkhus: “Bhikkhus, this night, when the night was advanced, the Brahmā Sahampati, having illuminated the entire Jeta’s Grove with his surpassing radiance, approached me. Having approached, he paid homage to me and stood to one side. Standing to one side, bhikkhus, the Brahmā Sahampati said this to me: ‘Venerable sir, the bhikkhu Kokālika has passed away. And having passed away, venerable sir, the bhikkhu Kokālika has been reborn in the Paduma hell for having developed a mind of ill will toward Sāriputta and Moggallāna.’ This is what the Brahmā Sahampati said, bhikkhus. Having said this, he paid homage to me, and, circumambulating me to the right, he vanished right there.”

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti? ‘‘Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ. Na taṃ sukaraṃ saṅkhātuṃ – ‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’’’ti.

When this was said, a certain bhikkhu said this to the Blessed One: “Venerable sir, how long is the lifespan in the Paduma hell?” “The lifespan in the Paduma hell is long, bhikkhu. It is not easy to count it as ‘so many years,’ or ‘so many hundreds of years,’ or ‘so many thousands of years,’ or ‘so many hundreds of thousands of years.’”

‘‘Sakkā pana, bhante, upamaṃ kātu’’nti? ‘‘Sakkā, bhikkhū,’’ti bhagavā avoca – ‘‘seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya[Pg.396]. Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā, evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā, evameko padumo nirayo. Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“But, venerable sir, is it possible to make a comparison?” “It is possible, bhikkhu,” the Blessed One said. “Suppose, bhikkhu, there were a Kosalan cartload of twenty khārikas of sesame seeds. From that, a man would remove one sesame seed at the passing of every hundred years. Sooner, bhikkhu, would that Kosalan cartload of twenty khārikas of sesame seeds be exhausted and depleted by this endeavor than would one Abbuda hell. Just as there are twenty Abbuda hells, bhikkhu, so is one Nirabbuda hell. Just as there are twenty Nirabbuda hells, so is one Ababa hell. Just as there are twenty Ababa hells, so is one Aṭaṭa hell. Just as there are twenty Aṭaṭa hells, so is one Ahaha hell. Just as there are twenty Ahaha hells, so is one Kumuda hell. Just as there are twenty Kumuda hells, so is one Sogandhika hell. Just as there are twenty Sogandhika hells, so is one Uppalaka hell. Just as there are twenty Uppalaka hells, so is one Puṇḍarīka hell. Just as there are twenty Puṇḍarīka hells, so is one Paduma hell. It is to the Paduma hell, bhikkhu, that the bhikkhu Kokālika has been reborn for having developed a mind of ill will toward Sāriputta and Moggallāna.” This is what the Blessed One said. Having said this, the Well-farer, the Teacher, further said this:

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

“For a person who is born, an axe is born in his mouth, with which the fool, speaking ill-spoken words, cuts himself.”

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

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

“He who praises one worthy of blame, or who blames one worthy of praise, gathers demerit with his mouth; through that demerit, he finds no happiness.”

‘‘Appamattako ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

Yo sugatesu manaṃ padūsaye.

“Trifling is this demerit—the loss of wealth at dice, together with all one’s possessions and oneself. This indeed is the greater demerit: that one should corrupt one’s mind against the Well-gone Ones.”

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti. navamaṃ;

“For one hundred thousand nirabbudas, and for thirty-six and five abbudas, the reviler of noble ones goes to hell, having directed evil speech and mind.”

10. Khīṇāsavabalasuttaṃ

10. The Discourse on the Powers of One Whose Taints Are Destroyed

90. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kati nu kho, sāriputta, khīṇāsavassa [Pg.397] bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti?

90. Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. As he was sitting there, the Blessed One said to him: “Sāriputta, how many powers does a bhikkhu whose taints are destroyed possess, endowed with which a bhikkhu whose taints are destroyed declares the destruction of the taints thus: ‘My taints are destroyed’?”

‘‘Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti. Katamāni dasa? 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.

“Venerable sir, there are ten powers of a bhikkhu whose taints are destroyed, endowed with which a bhikkhu whose taints are destroyed declares the destruction of the taints thus: ‘My taints are destroyed.’ What ten? Here, venerable sir, for a bhikkhu whose taints are destroyed, all formations have been well seen as they really are with right wisdom as impermanent. And since, venerable sir, for a bhikkhu whose taints are destroyed, all formations have been well seen as they really are with right wisdom as impermanent, this too is a power of a bhikkhu whose taints are destroyed, relying on which a bhikkhu whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’

‘‘Puna 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 bhikkhu whose taints are destroyed, sensual pleasures have been well seen as they really are with right wisdom as being like a pit of embers. And since, venerable sir, for a bhikkhu whose taints are destroyed, sensual pleasures have been well seen as they really are with right wisdom as being like a pit of embers, this too is a power of a bhikkhu whose taints are destroyed, relying on which a bhikkhu whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’

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

“Furthermore, venerable sir, the mind of a bhikkhu whose taints are destroyed is inclined to seclusion, sloping towards seclusion, bent on seclusion, established in seclusion, delighting in renunciation, and has become free from all things that are grounds for the taints. And since, venerable sir, the mind of a bhikkhu whose taints are destroyed is inclined to seclusion, sloping towards seclusion, bent on seclusion, established in seclusion, delighting in renunciation, and has become free from all things that are grounds for the taints, this too is a power of a bhikkhu whose taints are destroyed, relying on which a bhikkhu whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’

‘‘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 bhikkhu whose taints are destroyed, the four establishments of mindfulness have been developed and well developed. And since, venerable sir, for a bhikkhu whose taints are destroyed, the four establishments of mindfulness have been developed and well developed, this too is a power of a bhikkhu whose taints are destroyed, relying on which a bhikkhu whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā [Pg.398] …pe… pañcindriyāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā… 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 bhikkhu whose taints are destroyed, the four right strivings have been developed and well developed … the four bases for spiritual power have been developed and well developed … the five spiritual faculties … the five powers have been developed and well developed … the seven factors of enlightenment have been developed and well developed … the Noble Eightfold Path has been developed and well developed. And since, venerable sir, for a bhikkhu whose taints are destroyed, the Noble Eightfold Path has been developed and well developed, this too is a power of the bhikkhu whose taints are destroyed, relying on which a bhikkhu whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’

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

“These, venerable sir, are the ten powers of a bhikkhu whose taints are destroyed, endowed with which a bhikkhu whose taints are destroyed declares the destruction of the taints: ‘My taints are destroyed.’” Tenth.

Theravaggo catuttho.

The Chapter on the Elders—the Fourth.

Tassuddānaṃ –

The summary:

Vāhanānando puṇṇiyo, byākaraṃ katthimāniko;

Napiyakkosakokāli, khīṇāsavabalena cāti.

Vāhana, Ānanda, Puṇṇiya, Declaration, Katthī, Mānika; Nappiya, Akkosa, Kokālika, and with the Power of One Whose Taints Are Destroyed.

(10) 5. Upālivaggo

(10) 5. The Chapter on Upāli

1. Kāmabhogīsuttaṃ

1. The Discourse on Enjoyers of Sensual Pleasures

91. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

91. At one time the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then the householder Anāthapiṇḍika approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the householder Anāthapiṇḍika who was sitting to one side:

‘‘Dasayime, gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ. Katame dasa? Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

“Householder, these ten enjoyers of sensual pleasures exist and are found in the world. What ten? Here, householder, a certain enjoyer of sensual pleasures seeks wealth unrighteously and by force; having sought wealth unrighteously and by force, he does not make himself happy, does not gratify himself, does not share, and does not perform meritorious deeds.

‘‘Idha [Pg.399] pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth unrighteously and by force; having sought wealth unrighteously and by force, he makes himself happy and gratifies himself; he does not share and does not perform meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth unrighteously and by force; having sought wealth unrighteously and by force, he makes himself happy, gratifies himself, shares, and performs meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth both righteously and unrighteously, both by force and not by force; having sought wealth both righteously and unrighteously, and both by force and not by force, he does not make himself happy, does not gratify himself, does not share, and does not perform meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth both righteously and unrighteously, both by force and not by force; having sought wealth both righteously and unrighteously, and both by force and not by force, he makes himself happy and gratifies himself; he does not share and does not perform meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth both righteously and unrighteously, both by force and not by force; having sought wealth both righteously and unrighteously, and both by force and not by force, he makes himself happy, gratifies himself, shares, and performs meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth righteously and not by force; having sought wealth righteously and not by force, he does not make himself happy, does not gratify himself, does not share, and does not perform meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth righteously and not by force; having sought wealth righteously and not by force, he makes himself happy and gratifies himself; he does not share and does not perform meritorious deeds.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gathito mucchito [Pg.400] ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth righteously and not by force; having sought wealth righteously and not by force, he makes himself happy, gratifies himself, shares, and performs meritorious deeds. And he enjoys that wealth while being greedy for it, infatuated with it, and attached to it, not seeing the danger and without the wisdom of escape.

‘‘Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

“Furthermore, householder, a certain enjoyer of sensual pleasures seeks wealth righteously and not by force; having sought wealth righteously and not by force, he makes himself happy, gratifies himself, shares, and performs meritorious deeds. And he enjoys that wealth without being greedy for it, not infatuated with it, and unattached to it, seeing the danger and possessing the wisdom of escape.”

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth unrighteously and by force, and having sought wealth unrighteously and by force, does not make himself happy, does not gratify himself, does not share, and does not perform meritorious deeds—this enjoyer of sensual pleasures, householder, is blameworthy on three grounds. Because ‘he seeks wealth unrighteously and by force,’ on this first ground he is blameworthy. Because ‘he does not make himself happy and does not gratify himself,’ on this second ground he is blameworthy. Because ‘he does not share and does not perform meritorious deeds,’ on this third ground he is blameworthy. This enjoyer of sensual pleasures, householder, is blameworthy on these three grounds.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth unrighteously and by force, and having sought wealth unrighteously and by force, makes himself happy and gratifies himself, but does not share and does not perform meritorious deeds—this enjoyer of sensual pleasures, householder, is blameworthy on two grounds and praiseworthy on one ground. Because ‘he seeks wealth unrighteously and by force,’ on this first ground he is blameworthy. Because ‘he makes himself happy and gratifies himself,’ on this one ground he is praiseworthy. Because ‘he does not share and does not perform meritorious deeds,’ on this second ground he is blameworthy. This enjoyer of sensual pleasures, householder, is blameworthy on these two grounds and praiseworthy on this one ground.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti [Pg.401] pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth unrighteously and by force, and having sought wealth unrighteously and by force, makes himself happy, gratifies himself, shares, and performs meritorious deeds—this enjoyer of sensual pleasures, householder, is blameworthy on one ground and praiseworthy on two grounds. Because ‘he seeks wealth unrighteously and by force,’ on this one ground he is blameworthy. Because ‘he makes himself happy and gratifies himself,’ on this first ground he is praiseworthy. Because ‘he shares and performs meritorious deeds,’ on this second ground he is praiseworthy. This enjoyer of sensual pleasures, householder, is blameworthy on this one ground and praiseworthy on these two grounds.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth both righteously and unrighteously, both with force and without force; and having sought wealth both righteously and unrighteously, both with force and without force, does not make himself happy, does not gratify himself, does not share, and does not perform meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on one ground and blameworthy on three grounds. Because ‘he seeks wealth righteously and without force,’ on this one ground he is praiseworthy. Because ‘he seeks wealth unrighteously and with force,’ on this first ground he is blameworthy. Because ‘he does not make himself happy and does not gratify himself,’ on this second ground he is blameworthy. Because ‘he does not share and does not perform meritorious deeds,’ on this third ground he is blameworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on this one ground and blameworthy on these three grounds.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth both righteously and unrighteously, both with force and without force; and having sought wealth both righteously and unrighteously, both with force and without force, makes himself happy and gratifies himself, but does not share and does not perform meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on two grounds and blameworthy on two grounds. Because ‘he seeks wealth righteously and without force,’ on this first ground he is praiseworthy. Because ‘he seeks wealth unrighteously and with force,’ on this first ground he is blameworthy. Because ‘he makes himself happy and gratifies himself,’ on this second ground he is praiseworthy. Because ‘he does not share and does not perform meritorious deeds,’ on this second ground he is blameworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on these two grounds and blameworthy on these two grounds.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena [Pg.402] ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth both righteously and unrighteously, both with force and without force; and having sought wealth both righteously and unrighteously, both with force and without force, makes himself happy, gratifies himself, shares, and performs meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on three grounds and blameworthy on one ground. Because ‘he seeks wealth righteously and without force,’ on this first ground he is praiseworthy. Because ‘he seeks wealth unrighteously and with force,’ on this one ground he is blameworthy. Because ‘he makes himself happy and gratifies himself,’ on this second ground he is praiseworthy. Because ‘he shares and performs meritorious deeds,’ on this third ground he is praiseworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on these three grounds and blameworthy on this one ground.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho. Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho.

“Among these, householder, as to that enjoyer of sensual pleasures who seeks wealth righteously and without force; and having sought wealth righteously and without force, does not make himself happy, does not gratify himself, does not share, and does not perform meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on one ground and blameworthy on two grounds. Because ‘he seeks wealth righteously and without force,’ on this one ground he is praiseworthy. Because ‘he does not make himself happy and does not gratify himself,’ on this first ground he is blameworthy. Because ‘he does not share and does not perform meritorious deeds,’ on this second ground he is blameworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on this one ground and blameworthy on these two grounds.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

“Herein, householder, there is the enjoyer of sensual pleasures who seeks wealth righteously and without force; and having sought wealth righteously and without force, he makes himself happy and gratified, but does not share it and does not perform meritorious deeds. This enjoyer of sensual pleasures, householder, is praiseworthy on two grounds and blameworthy on one ground. ‘He seeks wealth righteously and without force’—on this first ground he is praiseworthy. ‘He makes himself happy and gratified’—on this second ground he is praiseworthy. ‘He does not share it and does not perform meritorious deeds’—on this one ground he is blameworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on these two grounds and blameworthy on this one ground.

‘‘Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena [Pg.403] ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

“Herein, householder, there is the enjoyer of sensual pleasures who seeks wealth righteously and without force; and having sought wealth righteously and without force, he makes himself happy and gratified, shares it, and performs meritorious deeds, but he enjoys that wealth being greedy for it, infatuated with it, and attached to it, not seeing the danger and being without wisdom regarding the escape. This enjoyer of sensual pleasures, householder, is praiseworthy on three grounds and blameworthy on one ground. ‘He seeks wealth righteously and without force’—on this first ground he is praiseworthy. ‘He makes himself happy and gratified’—on this second ground he is praiseworthy. ‘He shares it and performs meritorious deeds’—on this third ground he is praiseworthy. ‘He enjoys that wealth being greedy for it, infatuated with it, and attached to it, not seeing the danger and being without wisdom regarding the escape’—on this one ground he is blameworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on these three grounds and blameworthy on this one ground.

‘‘Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

“Herein, householder, there is an enjoyer of sensual pleasures who seeks wealth by rightful means, without violence; having sought wealth by rightful means and without violence, he makes himself happy and gratifies himself, shares it, and performs meritorious deeds; and he enjoys that wealth without being greedy for it, infatuated with it, or attached to it, seeing the danger in it and discerning the escape from it. This enjoyer of sensual pleasures, householder, is praiseworthy on four grounds. ‘He seeks wealth by rightful means, without violence’—on this first ground he is praiseworthy. ‘He makes himself happy and gratifies himself’—on this second ground he is praiseworthy. ‘He shares it and performs meritorious deeds’—on this third ground he is praiseworthy. ‘He enjoys that wealth without being greedy for it, infatuated with it, or attached to it, seeing the danger in it and discerning the escape from it’—on this fourth ground he is praiseworthy. This enjoyer of sensual pleasures, householder, is praiseworthy on these four grounds.

‘‘Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.

“These, householder, are the ten enjoyers of sensual pleasures who are found existing in the world. Among these ten enjoyers of sensual pleasures, the one who seeks wealth by rightful means, without violence; having sought wealth by rightful means and without violence, makes himself happy and gratifies himself, shares it, and performs meritorious deeds; and enjoys that wealth without being greedy for it, infatuated with it, or attached to it, seeing the danger in it and discerning the escape from it—this one is the foremost, the best, the chief, the highest, and the most excellent among these ten enjoyers of sensual pleasures. Just as, householder, from a cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee; the cream of ghee is declared the best among them.

Evamevaṃ kho, gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati [Pg.404] puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā’’ti. Paṭhamaṃ.

“In the same way, householder, among these ten enjoyers of sensual pleasures, the one who seeks wealth by rightful means, without violence; having sought wealth by rightful means and without violence, makes himself happy and gratifies himself, shares it, and performs meritorious deeds; and enjoys that wealth without being greedy for it, infatuated with it, or attached to it, seeing the danger in it and discerning the escape from it—this one is the foremost, the best, the chief, the highest, and the most excellent among these ten enjoyers of sensual pleasures.” First.

2. Bhayasuttaṃ

2. The Discourse on Fear

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

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

‘‘Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

“Householder, when five fears and enmities have been pacified for a noble disciple, and he is endowed with the four factors of stream-entry, and the noble method has been well seen and well penetrated by him with wisdom, if he so wishes, he may declare of himself: ‘I am one for whom hell is destroyed, the animal realm is destroyed, the realm of ghosts is destroyed, the plane of misery, the bad destinations, and the lower worlds are destroyed. I am a stream-enterer, no longer subject to falling into the lower realms, certain, and destined for enlightenment.’”

‘‘Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“What five fears and enmities have been pacified? Householder, one who destroys life, on account of destroying life, generates fear and enmity in the present life and fear and enmity in future lives, and he experiences mental suffering and displeasure. For one who abstains from destroying life, he does not generate fear and enmity in the present life, nor does he generate fear and enmity in future lives, nor does he experience mental suffering and displeasure. For one who abstains from destroying life, that fear and enmity is thus pacified.

‘‘Yaṃ, gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ [Pg.405] taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

“Householder, one who takes what is not given… one who engages in sexual misconduct… one who speaks falsely… one who partakes of liquor, wine, and intoxicants which are the basis for negligence, on account of partaking of liquor, wine, and intoxicants which are the basis for negligence, generates fear and enmity in the present life and fear and enmity in future lives, and experiences mental suffering and displeasure. One who abstains from liquor, wine, and intoxicants which are the basis for negligence generates neither fear and enmity in the present life, nor fear and enmity in future lives, nor does one experience mental suffering and displeasure. For one who abstains from liquor, wine, and intoxicants which are the basis for negligence, that fear and enmity is thus pacified. These five fears and enmities are pacified.

‘‘Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā…pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

With which four factors of stream-entry is one endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha thus: ‘Indeed, the Blessed One is an Arahant... the Buddha, the Blessed One.’ He is endowed with unwavering confidence in the Dhamma thus: ‘The Dhamma is well-proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.’ He is endowed with unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ He is endowed with virtues dear to the noble ones, unbroken, unperforated, unspotted, unblemished, liberating, praised by the wise, unsullied, conducive to concentration. With these four factors of stream-entry he is endowed.

‘‘Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

And what is the noble method that is well seen and well penetrated with wisdom? Here, householder, a noble disciple reflects thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is to say: with ignorance as condition, formations come to be; with formations as condition, consciousness comes to be; with consciousness as condition, name-and-form comes to be; with name-and-form as condition, the six sense bases come to be; with the six sense bases as condition, contact comes to be; with contact as condition, feeling comes to be; with feeling as condition, craving comes to be; with craving as condition, clinging comes to be; with clinging as condition, becoming comes to be; with becoming as condition, birth comes to be; with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of that very ignorance, formations cease… and so forth… such is the cessation of this whole mass of suffering.’ This is the noble method that is well seen and well penetrated with wisdom.

‘‘Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho[Pg.406], so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Dutiyaṃ.

When, householder, these five fears and enmities have been pacified for a noble disciple, and he is endowed with these four factors of stream-entry, and this noble method has been well seen and well penetrated with wisdom, then, if he so wishes, he may declare of himself: ‘I am one for whom hell is destroyed, the animal realm is destroyed, the realm of ghosts is destroyed, the plane of misery, the bad destinations, and the lower worlds are destroyed. I am a stream-enterer, no longer subject to falling into states of woe, certain, and destined for supreme enlightenment.’ The second.

3. Kiṃdiṭṭhikasuttaṃ

3. The Discourse on What View

93. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya. Atha kho anāthapiṇḍikassa gahapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.

93. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then the householder Anāthapiṇḍika, in the middle of the day, left Sāvatthī to see the Blessed One. Then it occurred to the householder Anāthapiṇḍika: “It is not the right time to see the Blessed One. The Blessed One is in seclusion. It is also not the right time to see the monks who are developing their minds. The monks who are developing their minds are in seclusion. Suppose I were to approach the monastery of the wanderers of other sects?”

Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti. Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti.

Then the householder Anāthapiṇḍika approached the monastery of the wanderers of other sects. At that time, those wanderers of other sects had gathered together and were sitting, making a great clamor and loud noise, engaged in various kinds of worldly talk. Those wanderers of other sects saw the householder Anāthapiṇḍika coming from afar. Upon seeing him, they quieted one another: “Sirs, be quiet; sirs, do not make a sound. This householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is approaching the monastery. Of all the white-clad lay disciples of the ascetic Gotama who reside in Sāvatthī, this householder Anāthapiṇḍika is one. Those venerables desire quiet, are trained in quiet, and speak in praise of quiet. Perhaps, upon seeing a quiet assembly, he might think it worth approaching.”

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā [Pg.407] etadavocuṃ – ‘‘vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo’’ti? ‘‘Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī’’ti.

Then those wanderers of other sects became silent. Then the householder Anāthapiṇḍika approached those wanderers of other sects. Having approached, he exchanged greetings with them. After concluding this courteous and memorable talk, he sat down to one side. As the householder Anāthapiṇḍika was sitting to one side, those wanderers of other sects said this to him: “Tell us, householder, what is the view of the ascetic Gotama?” “Venerable sirs, I do not know all of the Blessed One's views.”

‘‘Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikā bhikkhū’’ti? ‘‘Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī’’ti.

“So, householder, you do not know all the views of the ascetic Gotama? Then tell us, householder, what is the view of the monks?” “Venerable sirs, I do not know all the views of the monks either.”

‘‘Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikosi tuva’’nti? ‘‘Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā maya’’nti.

“So, householder, it seems you do not know all the views of the ascetic Gotama, nor do you know all the views of the monks. Tell us, householder, what is your view?” “Venerable sirs, it is not difficult for us to declare what our view is. Come now, let the venerable ones first declare their own respective views. Afterwards, it will not be difficult for us to declare what our view is.”

Evaṃ vutte aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.

When this was said, a certain wanderer said this to the householder Anāthapiṇḍika: “The world is eternal; this alone is true, anything else is futile—this, householder, is my view.”

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.

Another wanderer also said this to the householder Anāthapiṇḍika: “The world is not eternal; this alone is true, anything else is futile—this, householder, is my view.”

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – ‘‘antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’’ti.

Another wanderer also said this to the householder Anāthapiṇḍika: 'The world is finite... the world is infinite... the life-principle is the same as the body... the life-principle is different from the body... a being exists after death... a being does not exist after death... a being both exists and does not exist after death... a being neither exists nor does not exist after death. This alone is true; anything else is futile. I am of such a view, householder.'

Evaṃ vutte anāthapiṇḍiko gahapati te paribbājake etadavoca – ‘‘yvāyaṃ, bhante, āyasmā evamāha – ‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

When this was said, the householder Anāthapiṇḍika said to those wanderers: 'Venerable sirs, regarding the venerable one who speaks thus: "The world is eternal. This alone is true; anything else is futile. I am of such a view, householder," this view of that venerable one has arisen either from his own unwise attention or from the utterance of another as a condition. Indeed, that view has come to be, is conditioned, is volitionally formed, and is dependently arisen. And whatever has come to be, is conditioned, is volitionally formed, and is dependently arisen, that is impermanent. What is impermanent, that is suffering. It is to that which is suffering that this venerable one is attached; it is to that very thing that this venerable one adheres.'

‘‘Yopāyaṃ[Pg.408], bhante, āyasmā evamāha – ‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

Venerable sirs, regarding the venerable one who speaks thus: 'The world is not eternal. This alone is true; anything else is futile. I am of such a view, householder,' this view of that venerable one has also arisen either from his own unwise attention or from the utterance of another as a condition. Indeed, that view has come to be, is conditioned, is volitionally formed, and is dependently arisen. And whatever has come to be, is conditioned, is volitionally formed, and is dependently arisen, that is impermanent. What is impermanent, that is suffering. It is to that which is suffering that this venerable one is attached; it is to that very thing that this venerable one adheres.'

‘‘Yopāyaṃ, bhante, āyasmā evamāha – ‘antavā loko …pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato’’ti.

Venerable sirs, regarding the venerable one who speaks thus: 'The world is finite... the world is infinite... the life-principle is the same as the body... the life-principle is different from the body... a being exists after death... a being does not exist after death... a being both exists and does not exist after death... a being neither exists nor does not exist after death. This alone is true; anything else is futile. I am of such a view, householder,' this view of that venerable one has also arisen either from his own unwise attention or from the utterance of another as a condition. Indeed, that view has come to be, is conditioned, is volitionally formed, and is dependently arisen. And whatever has come to be, is conditioned, is volitionally formed, and is dependently arisen, that is impermanent. What is impermanent, that is suffering. It is to that which is suffering that this venerable one is attached; it is to that very thing that this venerable one adheres.'

Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ – ‘‘byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṃdiṭṭhikosi tuva’’nti? ‘‘Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evaṃdiṭṭhiko ahaṃ, bhante’’ti.

When this was said, those wanderers said to the householder Anāthapiṇḍika: 'Householder, we have all indeed declared our respective views. Tell us, householder, of what view are you?' 'Venerable sirs, whatever has come to be, is conditioned, is volitionally formed, and is dependently arisen, that is impermanent. What is impermanent, that is suffering. Regarding that which is suffering, I hold the view: "This is not mine, this I am not, this is not my self." Such is my view, venerable sirs.'

‘‘Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato’’ti.

Householder, whatever has come to be, is conditioned, is volitionally formed, and is dependently arisen, that is impermanent. What is impermanent, that is suffering. It is to that which is suffering that you, householder, are attached; it is to that very thing that you, householder, adhere.

‘‘Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ. Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī’’ti.

Venerable sirs, whatever has come to be, is conditioned, is volitionally formed, and is dependently arisen, that is impermanent. What is impermanent, that is suffering. That which is suffering, I have well seen as it actually is with right wisdom thus: 'This is not mine, this I am not, this is not my self.' And I know as it actually is the further escape beyond it.

Evaṃ [Pg.409] vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. ‘‘Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā’’ti.

When this was said, those wanderers were silent, dismayed, with shoulders drooping, downcast, brooding, unable to reply. Then the householder Anāthapiṇḍika, knowing that those wanderers were silent, dismayed, with shoulders drooping, downcast, brooding, and unable to reply, rose from his seat, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the householder Anāthapiṇḍika reported to the Blessed One the entire conversation he had had with those wanderers of other sects. 'Excellent, excellent, householder! In just this way, householder, those foolish men should from time to time be thoroughly rebuked in accordance with the Dhamma.'

Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Then the Blessed One instructed, encouraged, inspired, and gladdened the householder Anāthapiṇḍika with a talk on the Dhamma. Then the householder Anāthapiṇḍika, having been instructed, encouraged, inspired, 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.

Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi – ‘‘yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā’’ti. Tatiyaṃ.

Then, not long after the householder Anāthapiṇḍika had departed, the Blessed One addressed the bhikkhus: 'Bhikkhus, even a bhikkhu in this Dhamma and Discipline who has been ordained for a hundred years should thoroughly rebuke wanderers of other sects in accordance with the Dhamma in the very same way that they were rebuked by the householder Anāthapiṇḍika.' The third.

4. Vajjiyamāhitasuttaṃ

4. The Discourse to Vajjiyamāhita

94. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyya’’nti.

94. At one time the Blessed One was dwelling at Campā on the bank of the Gaggarā lotus pond. Then, in the middle of the day, the householder Vajjiyamāhita left Campā to see the Blessed One. Then it occurred to the householder Vajjiyamāhita: “It is not yet the time to see the Blessed One. The Blessed One is in seclusion. It is also not the time to see the bhikkhus who develop the mind. The bhikkhus who develop the mind are also in seclusion. What if I were to go to the park of the wanderers of other sects?”

Atha [Pg.410] kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.

Then the householder Vajjiyamāhita approached the park of the wanderers of other sects. Now at that time, those wanderers of other sects were seated, having gathered together, making a noisy din, with high voices and great noise, speaking on many kinds of worldly talk.

Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – ‘‘appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti.

Those wanderers of other sects saw the householder Vajjiyamāhita coming from afar. Seeing him, they settled each other down, saying: “Sirs, be quiet! Sirs, do not make a sound! This householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming. Of all the lay disciples of the ascetic Gotama dressed in white who dwell in Campā, this householder Vajjiyamāhita is one of them. Those venerable ones are fond of quiet, trained in quiet, and speak in praise of quiet. Perhaps, knowing the assembly to be quiet, he might think it fit to approach.”

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – ‘‘saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’’ti? ‘‘Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati. Gārayhaṃ kho, bhante, bhagavā garahati, pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo’’ti.

Then those wanderers of other sects became silent. Then the householder Vajjiyamāhita approached those wanderers of other sects. Having approached, he exchanged greetings with them. After concluding the pleasant and memorable talk, he sat down to one side. To the householder Vajjiyamāhita, who was seated to one side, those wanderers of other sects said this: “Is it true, householder, as is said, that the ascetic Gotama criticizes all asceticism, and that he categorically reviles and disparages every ascetic who lives a harsh life?” “No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically revile and disparage every ascetic who lives a harsh life. Venerable sirs, the Blessed One criticizes what is blameworthy and praises what is praiseworthy. Venerable sirs, in criticizing the blameworthy and praising the praiseworthy, the Blessed One is an analyst; he is not one who speaks categorically in this matter.”

Evaṃ vutte aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca – ‘‘āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko’’ti? ‘‘Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena – ‘idaṃ kusala’nti, bhante, bhagavatā paññattaṃ; ‘idaṃ akusala’nti, bhante, bhagavatā paññattaṃ. Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko’’ti.

When this was said, one of the wanderers said to the householder Vajjiyamāhita: “Wait, householder. This ascetic Gotama whose praise you speak is one who ought to be disciplined, one who makes no declarations.” “On this point, venerable sirs, I shall speak to you in accordance with what is right: ‘This is wholesome,’ venerable sirs, has been declared by the Blessed One; ‘This is unwholesome,’ venerable sirs, has been declared by the Blessed One. Thus, in declaring what is wholesome and unwholesome, the Blessed One is one who makes declarations. He is not one who ought to be disciplined, nor one who makes no declarations.”

Evaṃ [Pg.411] vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

When this was said, those wanderers sat silent, dismayed, with drooping shoulders, downcast, brooding, and at a loss for a reply. Then the householder Vajjiyamāhita, seeing that those wanderers were silent, dismayed, with drooping shoulders, downcast, brooding, and at a loss for a reply, rose from his seat and approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the householder Vajjiyamāhita reported to the Blessed One the entire conversation he had had with those wanderers of other sects.

‘‘Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi; na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi; nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.

“Good, good, householder! It is fitting, householder, that from time to time those foolish men should be soundly refuted in accordance with the Dhamma. I do not say, householder, that all asceticism is to be practiced; nor, householder, do I say that all asceticism is not to be practiced. I do not say, householder, that all undertakings are to be undertaken; nor, householder, do I say that all undertakings are not to be undertaken. I do not say, householder, that all striving is to be exerted; nor, householder, do I say that all striving is not to be exerted. I do not say, householder, that all relinquishment is to be relinquished; nor, householder, do I say that all relinquishment is not to be relinquished. I do not say, householder, that all liberation is to be sought; nor, householder, do I say that all liberation is not to be sought.”

‘‘Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi. Yañca khvassa gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.

“Householder, when one practices a certain asceticism, if unwholesome states increase and wholesome states decrease, I say that such asceticism should not be practiced. And, householder, when one practices a certain asceticism, if unwholesome states decrease and wholesome states increase, I say that such asceticism should be practiced.”

‘‘Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.

“Householder, if, when one undertakes a certain undertaking, unwholesome states increase and wholesome states decrease, I say that such an undertaking should not be undertaken. And, householder, if, when one undertakes a certain undertaking, unwholesome states decrease and wholesome states increase, I say that such an undertaking should be undertaken.”

‘‘Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṃ padhānaṃ padahitabbanti vadāmi.

“Householder, if, when one exerts a certain striving, unwholesome states increase and wholesome states decrease, I say that such a striving should not be exerted. And, householder, if, when one exerts a certain striving, unwholesome states decrease and wholesome states increase, I say that such a striving should be exerted.”

‘‘Yañhi[Pg.412], gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.

“Householder, if, when one makes a certain relinquishment, unwholesome states increase and wholesome states decrease, I say that such a relinquishment should not be made. And, householder, if, when one makes a certain relinquishment, unwholesome states decrease and wholesome states increase, I say that such a relinquishment should be made.”

‘‘Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī’’ti.

“Householder, if, when one seeks a certain liberation, unwholesome states increase and wholesome states decrease, I say that such a liberation should not be sought. And, householder, if, when one seeks a certain liberation, unwholesome states decrease and wholesome states increase, I say that such a liberation should be sought.”

Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Then the householder Vajjiyamāhita, 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 him to the right, and departed.

Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi – ‘‘yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā’’ti. Catutthaṃ.

Then, not long after the householder Vajjiyamāhita had departed, the Blessed One addressed the monks: ‘Monks, even a monk in this Dhamma and Discipline who for a long time has had little dust of defilements should, in this very way, thoroughly refute wanderers of other sects in accordance with the Dhamma, just as they were refuted by the householder Vajjiyamāhita.’ The Fourth.

5. Uttiyasuttaṃ

5. The Discourse to Uttiya

95. Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña’’nti? ‘‘Abyākataṃ kho etaṃ, uttiya, mayā – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

95. Then the wanderer Uttiya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the wanderer Uttiya said this to the Blessed One: “Venerable Gotama, is the world eternal? Is this alone the truth, and any other view futile?” “Uttiya, this has not been declared by me: ‘The world is eternal; this alone is the truth, and any other view is futile.’”

‘‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña’’nti? ‘‘Etampi kho, uttiya, abyākataṃ mayā – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

“What then, Venerable Gotama, is the world not eternal? Is this alone the truth, and any other view futile?” “This too, Uttiya, has not been declared by me: ‘The world is not eternal; this alone is the truth, and any other view is futile.’”

‘‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā [Pg.413]… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti? ‘‘Etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“What then, venerable Gotama, is the world finite?… Is the world infinite?… Is the life-principle the same as the body?… Is the life-principle different from the body?… Does a being exist after death?… Does a being not exist after death?… Does a being both exist and not exist after death?… Does a being neither exist nor not exist after death? Is this alone the truth, and any other view futile?” “This too, Uttiya, has not been declared by me: ‘A being neither exists nor does not exist after death; this alone is the truth, and any other view is futile.’”

‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamañña’nti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā – sassato loko, idameva saccaṃ moghamañña’nti vadesi.

“When asked: ‘Venerable Gotama, is the world eternal? Is this alone the truth, and any other view futile?’ you say: ‘This, Uttiya, has not been declared by me: The world is eternal; this alone is the truth, and any other view is futile.’”

‘‘‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamañña’nti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā asassato loko, idameva saccaṃ moghamañña’nti vadesi.

“When asked: ‘What then, venerable Gotama, is the world not eternal? Is this alone the truth, and any other view futile?’ you say: ‘This too, Uttiya, has not been declared by me: The world is not eternal; this alone is the truth, and any other view is futile.’”

‘‘‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. Atha kiñcarahi bhotā gotamena byākata’’nti?

“When asked: ‘Venerable Gotama, is the world finite?… Is the world infinite?… Is the life-principle the same as the body?… Is the life-principle different from the body?… Does a being exist after death?… Does a being not exist after death?… Does a being both exist and not exist after death?… Does a being neither exist nor not exist after death? Is this alone the truth, and any other view futile?’ you say: ‘This too, Uttiya, has not been declared by me: A being neither exists nor does not exist after death; this alone is the truth, and any other view is futile.’ Then what has been declared by the venerable Gotama?”

‘‘Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti.

“Having directly known it, Uttiya, I teach the Dhamma to my disciples for the purification of beings, for the complete overcoming of sorrow and lamentation, for the cessation of pain and distress, for the attainment of the noble path, and for the realization of Nibbāna.”

‘‘Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā’’ti ? Evaṃ vutte bhagavā tuṇhī ahosi.

“Regarding this Dhamma that the venerable Gotama, having directly known it, teaches to his disciples for the purification of beings, for the complete overcoming of sorrow and lamentation, for the cessation of pain and distress, for the attainment of the noble path, and for the realization of Nibbāna—is the entire world led forth by it, or half the world, or a third?” When this was said, the Blessed One remained silent.

Atha [Pg.414] kho āyasmato ānandassa etadahosi – ‘‘mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi – ‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā’’ti.

Then this thought occurred to the Venerable Ānanda: “May the wanderer Uttiya not acquire the evil wrong view that: ‘When I asked him a most excellent question, the ascetic Gotama evades it and does not answer; surely, he is not able to.’ That would be for the long-term harm and suffering of the wanderer Uttiya.”

Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca – ‘‘tenahāvuso uttiya, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.

Then the Venerable Ānanda said to the wanderer Uttiya: “Well then, friend Uttiya, I will make a simile for you. For here, some intelligent people understand the meaning of what is said by means of a simile. Suppose, friend Uttiya, there were a king's frontier city with strong foundations, strong ramparts and gate-towers, and a single gate. There would be a gatekeeper there—wise, skilled, and intelligent—who would keep out the unknown and let in the known. He would patrol the path that goes all around that city. While patrolling that path, he would not see a joint or a crevice in the rampart, not even one big enough for a cat to slip through. He would not have the knowledge: ‘So many beings enter or leave this city.’ But it would occur to him thus: ‘Whatever gross beings enter or leave this city, all of them do so through this gate.’”

‘‘Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti – ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti – ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā. Evamete lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṃ, āvuso uttiya, bhagavantaṃ pañhaṃ apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi. Tasmā te taṃ bhagavā na byākāsī’’ti. Pañcamaṃ.

“In the very same way, friend Uttiya, the Tathāgata is not concerned with whether the entire world is led forth by it, or half the world, or a third. Rather, it occurs to the Tathāgata thus: ‘Whoever from the world have been led forth, are being led forth, or will be led forth—all of them, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with minds well-established in the four establishments of mindfulness, have developed the seven factors of enlightenment as they really are. In this way, they have been led forth from the world, are being led forth, or will be led forth.’ The very question that you, friend Uttiya, asked the Blessed One, you asked that same question of the Blessed One in another way. That is why the Blessed One did not declare it to you.” The fifth.

6. Kokanudasuttaṃ

6. The Kokanuda Sutta

96. ‘‘Ekaṃ [Pg.415] samayaṃ āyasmā ānando rājagahe viharati tapodārāme. Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.

96. At one time the Venerable Ānanda was dwelling at Rājagaha, in the Tapodārāma. Then, having risen early at dawn, the Venerable Ānanda went to the Tapodā to bathe his limbs. Having bathed his limbs in the Tapodā and come out, he stood wearing a single robe, drying his limbs. The wanderer Kokanuda also, having risen early at dawn, went to the Tapodā to bathe his limbs.

Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – ‘‘kvettha, āvuso’’ti? ‘‘Ahamāvuso, bhikkhū’’ti.

The wanderer Kokanuda saw the Venerable Ānanda coming from afar. Having seen him, the Venerable Ānanda said this: “Who is here, friend?” “I am a monk, friend.”

‘‘Katamesaṃ, āvuso, bhikkhūna’’nti? ‘‘Samaṇānaṃ, āvuso, sakyaputtiyāna’’nti.

“Of which monks, friend?” “Of the recluses who are sons of the Sakyans, friend.”

‘‘Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso, sutvā vedissāmā’’ti.

“We would ask the venerable one a certain question, if the venerable one would grant us the opportunity for an explanation of the question.” “Ask, friend; having heard, we shall know.”

‘‘Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

“Good sir, do you hold the view: ‘The world is eternal; this alone is true, anything else is futile’?” “No, friend, I do not hold the view: ‘The world is eternal; this alone is true, anything else is futile.’”

‘‘Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

“Then, good sir, do you hold the view: ‘The world is not eternal; this alone is true, anything else is futile’?” “No, friend, I do not hold the view: ‘The world is not eternal; this alone is true, anything else is futile.’”

‘‘Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’’nti? ‘‘Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“Now, good sir, do you hold the view: ‘The world is finite… the world is infinite… that which is the life-principle is the same as the body… the life-principle is one thing and the body is another… a Tathāgata exists after death… a Tathāgata does not exist after death… a Tathāgata both exists and does not exist after death… a Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile’?” “No, friend, I do not hold the view: ‘A Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile.’”

‘‘Tena [Pg.416] hi bhavaṃ na jānāti, na passatī’’ti? ‘‘Na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’’ti.

“In that case, does the good sir not know, not see?” “It is not that I do not know, friend, nor that I do not see. I know, friend, I see.”

‘‘‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’nti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi.

“When asked: ‘Good sir, do you hold the view: “The world is eternal; this alone is true, anything else is futile”?’ you say: ‘No, friend, I do not hold the view: “The world is eternal; this alone is true, anything else is futile.”’

‘‘‘Kiṃ pana, bho, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhava’nti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi.

“When asked: ‘Then, good sir, do you hold the view: “The world is not eternal; this alone is true, anything else is futile”?’ you say: ‘No, friend, I do not hold the view: “The world is not eternal; this alone is true, anything else is futile.”’

‘‘Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavanti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

“When asked: ‘Now, good sir, do you hold the view: “The world is finite… the world is infinite… that which is the life-principle is the same as the body… the life-principle is one thing and the body is another… a Tathāgata exists after death… a Tathāgata does not exist after death… a Tathāgata both exists and does not exist after death… a Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile”?’ you say: ‘No, friend, I do not hold the view: “A Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile.”’

‘‘‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

“When asked: ‘In that case, does the good sir not know, not see?’ you say: ‘It is not that I do not know, friend, nor that I do not see. I know, friend, I see.’ How then, friend, is the meaning of this statement to be understood?”

‘‘‘Sassato loko, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ. ‘Asassato loko, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ. Antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti kho, āvuso, diṭṭhigatametaṃ.

“Friend, the view ‘The world is eternal; this alone is true, anything else is futile’ is a wrong view. The view ‘The world is not eternal; this alone is true, anything else is futile’ is a wrong view. The view ‘The world is finite… the world is infinite… that which is the life-principle is the same as the body… the life-principle is one thing and the body is another… a Tathāgata exists after death… a Tathāgata does not exist after death… a Tathāgata both exists and does not exist after death… a Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile’ is a wrong view.

‘‘Yāvatā[Pg.417], āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto, tamahaṃ jānāmi tamahaṃ passāmi. Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi – ‘na jānāmi na passāmī’ti? Jānāmahaṃ, āvuso, passāmī’’ti.

“Friend, inasmuch as there are views, bases for views, adherence to views, obsession with views, the arising of views, and the uprooting of views, that I know, that I see. Knowing that, seeing that, for what reason should I say, ‘I do not know, I do not see’? I know, friend, I see.”

‘‘Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘‘Ānando’ti kho me, āvuso, nāmaṃ. ‘Ānando’ti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha – ‘āyasmā ānando’ti. Sace hi mayaṃ jāneyyāma – ‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya. Khamatu ca me āyasmā ānando’’ti. Chaṭṭhaṃ.

“What is the venerable one’s name, and how do your companions in the holy life know the venerable one?” “Friend, my name is ‘Ānanda,’ and my companions in the holy life know me as ‘Ānanda.’” “Good sir, it seems that while conversing with a great teacher, we truly did not know, ‘This is the Venerable Ānanda.’ Indeed, if we had known, ‘This venerable one is Ānanda,’ we would not have dared to say even this much. May the Venerable Ānanda forgive me.” The Sixth.

7. Āhuneyyasuttaṃ

7. The Discourse on Those Worthy of Offerings

97. ‘‘Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

97. “Monks, a bhikkhu endowed with ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, and an unsurpassed field of merit for the world.

‘‘Katamehi dasahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

“With which ten? Here, monks, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, is endowed with right conduct and resort, seeing danger in the slightest faults. He trains by undertaking the training rules.

‘‘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.

“He is learned, remembers what he has heard, and has accumulated what he has 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 holy life that is utterly complete and purified—such teachings have been much heard by him, are retained, recited verbally, mentally examined, and well penetrated by wisdom.

‘‘Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

“He has good friends, good companions, and inclines towards good friends.

‘‘Sammādiṭṭhiko hoti sammādassanena samannāgato.

“He has right view and is endowed with right vision.

‘‘Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ [Pg.418] tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

He experiences the manifold kinds of psychic power: having been one, he becomes many; having been many, he becomes one. He appears and vanishes. He goes unhindered through a wall, a rampart, or a mountain as if through space. He dives in and out of the earth as if it were water. He walks on water without it breaking apart as if it were earth. He travels cross-legged through the sky like a winged bird. He touches and strokes with his hand these sun and moon, so mighty and powerful. He exercises mastery with his body even up to the Brahmā world.

‘‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, divine and human, whether far or near.

‘‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

He knows the minds of other beings and other persons, having encompassed them with his own mind. He knows a mind with lust as ‘a mind with lust,’ and a mind without lust as ‘a mind without lust’; a mind with hate as ‘a mind with hate,’ and a mind without hate as ‘a mind without hate’; a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion’; a constricted mind as ‘a constricted mind,’ and a scattered mind as ‘a scattered mind’; an exalted mind as ‘an exalted mind,’ and an unexalted mind as ‘an unexalted mind’; a surpassable mind as ‘a surpassable mind,’ and an unsurpassed mind as ‘an unsurpassed mind’; a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind’; a liberated mind as ‘a liberated mind,’ and an unliberated mind as ‘an unliberated mind.’

‘‘Anekavihitaṃ pubbenivāsaṃ anussarati, 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 evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

He recollects his 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, and many eons of world-contraction and -expansion. ‘There I was with 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 elsewhere. There, too, I was with 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 have been reborn here.’ Thus he recollects his manifold past lives with their aspects and details.

‘‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata kho bhonto sattā kāyaduccaritena [Pg.419] samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; 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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, fortunate and unfortunate. He understands how beings fare according to their kamma: ‘Indeed, these honorable beings who were endowed with misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view—with the breakup of the body, after death, they have been reborn in a state of deprivation, a bad destination, a place of ruin, in hell. But these honorable beings who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook actions based on right view—with the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma.

‘‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

Through the destruction of the taints, he has realized for himself with direct knowledge, in this very life, and abides in the taintless liberation of mind, liberation by wisdom. Monks, a bhikkhu endowed with these ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, and an unsurpassed field of merit for the world.” Seventh.

8. Therasuttaṃ

8. The Discourse on the Elder

98. ‘‘Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati. Katamehi dasahi? Thero hoti rattaññū cirapabbajito, sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, bahussuto hoti…pe… diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, adhikaraṇasamuppādavūpasamakusalo hoti, dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, pāsādiko hoti abhikkantapaṭikkante susaṃvuto antaraghare nisajjāya, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi [Pg.420] kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī’’ti. Aṭṭhamaṃ.

98. “Monks, an elder monk endowed with ten qualities dwells at ease in whatever direction he may dwell. What ten? He is an elder, of long standing, long gone forth; he is virtuous… having undertaken them, he trains in the training rules; he is of great learning… they are well penetrated by wisdom; for him, the two Pātimokkhas are well-mastered in detail, well-analyzed, well-recited, and well-decided, rule by rule and phrase by phrase; he is skilled in the arising and settling of legal issues; he is a lover of the Dhamma, speaks endearing words, and has great joy in the higher Dhamma and the higher Vinaya; he is content with whatever robes, almsfood, lodging, and medicinal requisites for the sick he may receive; he is inspiring in his going forward and returning, well-restrained when sitting in inhabited areas; he is an obtainer at will, without difficulty, without trouble, of the four jhānas which are of the higher mind and are pleasant abidings in the here and now; and through the destruction of the taints, he dwells having attained and realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom. Monks, an elder monk endowed with these ten qualities dwells at ease in whatever direction he may dwell.” Eighth.

9. Upālisuttaṃ

9. The Discourse to Upāli

99. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitu’’nti.

99. Then the Venerable Upāli 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 Upāli said this to the Blessed One: “Venerable sir, I wish to resort to remote forest and woodland dwellings.”

‘‘Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni. Dukkaraṃ pavivekaṃ durabhiramaṃ. Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno. Yo kho, upāli, evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti.

“Upāli, remote forest and woodland dwellings are indeed difficult to endure. Seclusion is difficult; it is hard to delight in being alone. The forests, I think, carry away the mind of a monk who has not attained concentration. If any monk, Upāli, were to say: ‘Though I have not attained concentration, I will resort to remote forest and woodland dwellings,’ it is to be expected of him that he will either sink down or float up.”

‘‘Seyyathāpi, upāli, mahāudakarahado. Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā. Tassa evamassa – ‘yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ. Kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya’nti. So taṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyya piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyya; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya. Taṃ kissa hetu? Mahā, upāli, attabhāvo gambhīre gādhaṃ vindati.

“Suppose, Upāli, there were a great lake of water. Then a great bull elephant, seven or seven and a half cubits tall, might approach. It might think: ‘What if I were to enter this lake of water and play the game of washing my ears and the game of washing my back? Having played the game of washing my ears and the game of washing my back, having bathed and drunk and emerged again, I could go wherever I wish.’ So it enters that lake of water and plays the game of washing its ears and the game of washing its back. Having played the game of washing its ears and the game of washing its back, having bathed and drunk and emerged again, it could go wherever it wishes. For what reason? Because, Upāli, its large body finds a foothold in the deep.

‘‘Atha āgaccheyya saso vā biḷāro vā. Tassa evamassa – ‘ko cāhaṃ, ko ca hatthināgo! Yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya’nti. So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya. Tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti[Pg.421]. Taṃ kissa hetu? Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati. Evamevaṃ kho, upāli, yo evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti.

“Then a hare or a cat might come along. It might think: ‘What am I, and what is a great bull elephant! What if I were to enter this lake of water and play the game of washing my ears and the game of washing my back? Having played the game of washing my ears and the game of washing my back, having bathed and drunk and emerged again, I could go wherever I wish.’ Without reflection, it would rashly plunge into that lake of water. It is to be expected that it will either sink down or float up. For what reason? Because, Upāli, its small body does not find a foothold in the deep. In the same way, Upāli, if any monk were to say: ‘Though I have not attained concentration, I will resort to remote forest and woodland dwellings,’ it is to be expected of him that he will either sink down or float up.”

‘‘Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ kevalā paripūrā bālakhiḍḍā’’ti? ‘‘Evaṃ, bhante’’.

“Suppose, Upāli, a young boy, feeble and lying on his back, plays with his own urine and feces. What do you think, Upāli—is this not entirely and completely a child’s game?” “So it is, venerable sir.”

‘‘Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā’’ti? ‘‘Evaṃ, bhante’’.

“Then, Upāli, that boy, in the course of time, with the growth and maturation of his faculties, plays with whatever toys boys have, such as a toy plough, tip-cat, somersaults, a palm-leaf windmill, a toy leaf-cup, a toy chariot, and a toy bow. What do you think, Upāli? Is this game not more excellent and more sublime than the previous game?” “So it is, venerable sir.”

‘‘Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā’’ti? ‘‘Evaṃ, bhante’’.

“Then, Upāli, that boy, in the course of time, with the growth and maturation of his faculties, furnished and endowed with the five cords of sensual pleasure, enjoys himself with forms cognizable by the eye that are desirable, agreeable, pleasing, of a lovely nature, connected with sensual desire, and alluring; with sounds cognizable by the ear… with odors cognizable by the nose… with tastes cognizable by the tongue… with tangibles cognizable by the body that are desirable, agreeable, pleasing, of a lovely nature, connected with sensual desire, and alluring. What do you think, Upāli? Is this game not more excellent and more sublime than the previous games?” “So it is, venerable sir.”

‘‘Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

“Indeed, Upāli, in this world a Tathāgata arises: an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of Worlds, the unsurpassed trainer of persons to be tamed, the Teacher of devas and humans, the Buddha, the Blessed One. He, having known by special knowledge and having realized for himself this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its devas and humans, makes it known. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing. He proclaims the noble practice that is entirely complete and perfectly pure.”

‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So [Pg.422] tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.

“A householder, or a householder's son, or one born into some other family, hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Being endowed with that acquisition of faith, he reflects thus: ‘The household life is confining, a path of dust; the going forth is like the open air. It is not easy for one dwelling in a home to practice this noble life that is entirely complete, entirely pure, like a polished conch shell. What if I were to shave off my hair and beard, put on the saffron robes, and go forth from the home life into homelessness?’”

‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

At a later time, having abandoned a small mass of wealth or a great mass of wealth, having abandoned a small circle of relatives or a great circle of relatives, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the home life into homelessness.

‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Having thus gone forth, and having undertaken the training and livelihood of the bhikkhus, he, having abandoned the taking of life, abstains from the taking of life. With rod laid down, with weapon laid down, he is conscientious, compassionate, and dwells compassionate for the welfare of all living beings and creatures.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.

Having abandoned taking what is not given, he abstains from taking what is not given. He takes only what is given, expects only what is given; he dwells with a self that has become pure, not by stealing.

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

Having abandoned unchastity, he is a practitioner of the noble life. He keeps aloof, abstaining from sexual intercourse, the practice of villagers.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

Having abandoned false speech, he abstains from false speech. He is a speaker of truth, devoted to truth, firm, reliable, and not a deceiver of the world.

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.

Having abandoned slanderous speech, he abstains from slanderous speech. He does not repeat there what he has heard here in order to divide them from these, nor does he repeat here what he has heard there in order to divide these from them. Thus, he is a reconciler of those who are divided and an encourager of those who are united. He delights in concord, rejoices in concord, finds joy in concord, and speaks words that create concord.

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are flawless, pleasant to the ear, endearing, going to the heart, urbane, dear to the many, and agreeable to the many.

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

Having abandoned frivolous talk, he abstains from frivolous talk. He speaks at the proper time, speaks what is true, speaks what is beneficial, speaks on the Dhamma, and speaks on the Vinaya. He speaks words that are worth treasuring, timely, reasoned, defined, and connected with benefit.

‘‘So [Pg.423] bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night and at the wrong time. He abstains from dancing, singing, music, and watching shows. He abstains from wearing garlands, using scents, and beautifying himself with cosmetics for the purpose of adornment. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting uncooked grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting chickens and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from undertaking errands and messages. He abstains from buying and selling. He abstains from cheating with scales, coins, and measures. He abstains from the crooked ways of bribery, deception, and fraud. He abstains from cutting, killing, binding, robbery, plunder, and violence.

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

He is content with the robe for the maintenance of the body and with almsfood for the maintenance of the belly. Wherever he goes, he goes taking only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, so too the bhikkhu is content with the robe for the maintenance of the body and with almsfood for the maintenance of the belly. Wherever he goes, he goes taking only these with him. Endowed with this noble aggregate of virtue, he experiences within himself a blameless happiness.

‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

Having seen a form with the eye, he does not grasp at its signs or secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might flow in upon one who dwells with the eye faculty unrestrained, he practices for its restraint; he guards the eye faculty and achieves restraint in the eye faculty. Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a flavor with the tongue… Having touched a tangible object with the body… Having known a mental object with the mind, he does not grasp at its signs or secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might flow in upon one who dwells with the mind faculty unrestrained, he practices for its restraint; he guards the mind faculty and achieves restraint in the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unblemished happiness.

‘‘So [Pg.424] abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

He is one who acts with clear comprehension in going forward and returning; in looking ahead and looking aside; in bending and stretching; in carrying the outer robe, bowl, and robes; in eating, drinking, chewing, and tasting; in defecating and urinating; in walking, standing, sitting, sleeping, waking, speaking, and in keeping silent.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññe samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Endowed with this noble aggregate of virtue, this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the foot of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle grove, an open space, or a heap of straw. Having gone to the forest, or to the foot of a tree, or to an empty dwelling, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and malevolence, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and malevolence. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly stilled; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having overcome doubt, without perplexity about wholesome states; he purifies his mind from doubt.

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

Having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. What do you think, Upāli? Is not this dwelling more surpassing and more sublime than the previous dwellings?” “So it is, venerable sir.”

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

Seeing this state in themselves, Upāli, my disciples resort to remote forest and wilderness lodgings, but they do not yet dwell having attained their own goal.

‘‘Puna [Pg.425] caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

Furthermore, Upāli, with the stilling of applied and sustained thought, a bhikkhu… enters and dwells in the second jhāna. What do you think, Upāli? Is not this dwelling more surpassing and more sublime than the previous dwellings?” “So it is, venerable sir.”

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

Seeing this state in themselves, Upāli, my disciples resort to remote forest and wilderness lodgings, but they do not yet dwell having attained their own goal.

‘‘Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

Furthermore, Upāli, with the fading away of rapture… a bhikkhu enters and dwells in the third jhāna. What do you think, Upāli? Is not this dwelling more surpassing and more sublime than the previous dwellings?” “So it is, venerable sir.”

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

Seeing this state in themselves, Upāli, my disciples resort to remote forest and wilderness lodgings, but they do not yet dwell having attained their own goal.

‘‘Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ…pe….

Furthermore, Upāli, with the abandoning of pleasure… a bhikkhu… the fourth jhāna….

Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

Furthermore, Upāli, with the complete transcending of perceptions of form, with the passing away of perceptions of resistance, and with non-attention to perceptions of diversity, a bhikkhu, thinking, ‘Space is infinite,’ enters and dwells in the sphere of the infinity of space. What do you think, Upāli? Is not this dwelling more surpassing and more sublime than the previous dwellings?” “So it is, venerable sir.”

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

Seeing this state in themselves, Upāli, my disciples resort to remote forest and wilderness lodgings, but they do not yet dwell having attained their own goal.

‘‘Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe….

Furthermore, Upāli, by completely transcending the sphere of the infinity of space, a bhikkhu, thinking, ‘Consciousness is infinite,’ enters and dwells in the sphere of the infinity of consciousness….

‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe….

By completely transcending the sphere of the infinity of consciousness, a bhikkhu, thinking, ‘There is nothing,’ enters and dwells in the sphere of nothingness….

‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītameta’nti nevasaññānāsaññāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

By completely transcending the sphere of nothingness, a bhikkhu, considering, ‘This is peaceful, this is sublime,’ enters and dwells in the sphere of neither-perception-nor-non-perception. What do you think, Upāli? Is not this dwelling more surpassing and more sublime than the previous dwellings?” “So it is, venerable sir.”

‘‘Imampi [Pg.426] kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

Upāli, my disciples, seeing this state also in themselves, resort to remote forest and wilderness lodgings, but they do not yet dwell having attained their own goal.

‘‘Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’’’ti? ‘‘Evaṃ, bhante’’.

Furthermore, Upāli, a bhikkhu, by completely transcending the sphere of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are utterly destroyed. What do you think, Upāli? Is not this dwelling more surpassing and more sublime than the previous dwellings?” “So it is, venerable sir.”

‘‘Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. Iṅgha tvaṃ, upāli, saṅghe viharāhi. Saṅghe te viharato phāsu bhavissatī’’ti. Navamaṃ.

Upāli, my disciples, seeing this state also in themselves, resort to remote forest and wilderness lodgings, and they dwell having attained their own goal. Come, Upāli, dwell in the Saṅgha. For you, dwelling in the Saṅgha will be comfortable.” The Ninth.

10. Abhabbasuttaṃ

10. The Discourse on Incapability

100. ‘‘Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

100. Bhikkhus, without having abandoned these ten things, one is incapable of realizing Arahantship. What ten? Lust, hatred, delusion, anger, hostility, contempt, competitiveness, envy, miserliness, and conceit. Bhikkhus, without having abandoned these ten things, one is incapable of realizing Arahantship.

‘‘Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātu’’nti. Dasamaṃ.

Bhikkhus, by having abandoned these ten things, one is capable of realizing Arahantship. What ten? Lust, hatred, delusion, anger, hostility, contempt, competitiveness, envy, miserliness, and conceit. Bhikkhus, by having abandoned these ten things, one is capable of realizing Arahantship. The Tenth.

Upālivaggo pañcamo.

The Fifth Chapter on Upāli.

Tassuddānaṃ –

The summary verse:

Kāmabhogī bhayaṃ diṭṭhi, vajjiyamāhituttiyā;

Kokanudo āhuneyyo, thero upāli abhabboti.

Enjoyer of sensual pleasures, danger, view, Vajjiyamāhita, Uttiya, Kokanuda, worthy of offerings, the elder, Upāli, and the incapable.

Dutiyapaṇṇāsakaṃ samattaṃ.

The Second Fifty is completed.

3. Tatiyapaṇṇāsakaṃ

3. The Third Fifty

(11) 1. Samaṇasaññāvaggo

(11) 1. The Chapter on a Recluse’s Perceptions

1. Samaṇasaññāsuttaṃ

1. The Discourse on a Recluse’s Perceptions

101. ‘‘Tisso [Pg.427] imā, bhikkhave, samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti. Katamā tisso? Vevaṇṇiyamhi ajjhupagato, parapaṭibaddhā me jīvikā, añño me ākappo karaṇīyoti – imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.

101. Bhikkhus, these three perceptions for a recluse, when developed and cultivated, fulfill seven qualities. What three? 'I have entered a state of altered appearance'; 'My livelihood is dependent on others'; 'I must adopt a different deportment'—these, bhikkhus, are the three perceptions for a recluse that, when developed and cultivated, fulfill seven qualities.

‘‘Katame satta? Santatakārī hoti santatavutti sīlesu, anabhijjhālu hoti, abyāpajjo hoti, anatimānī hoti, sikkhākāmo hoti, idamatthaṃtissa hoti jīvitaparikkhāresu, āraddhavīriyo ca viharati. Imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā ime satta dhamme paripūrentī’’ti. Paṭhamaṃ.

What seven? He is constantly active in regard to virtues and of continuous conduct; he is not covetous; he is not malevolent; he is not conceited; he is desirous of the training; he reflects purposefully on the requisites of life; and he dwells with energy aroused. These, bhikkhus, are the three perceptions for a recluse that, when developed and cultivated, fulfill these seven qualities. First.

2. Bojjhaṅgasuttaṃ

2. The Discourse on the Factors of Enlightenment

102. ‘‘Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti. Katamā tisso? Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā imā tisso vijjā paripūrentī’’ti. Dutiyaṃ.

102. Bhikkhus, these seven factors of enlightenment, when developed and cultivated, fulfill the three kinds of knowledge. What seven? The enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity—these, bhikkhus, are the seven factors of enlightenment that, when developed and cultivated, fulfill the three kinds of knowledge. What three? Here, bhikkhus, a bhikkhu recollects his manifold past lives, that is, one birth, two births, three births… thus with their aspects and details he recollects his manifold past lives. With the divine eye, purified and surpassing the human… he understands beings passing on according to their actions. With the destruction of the taints… having realized it for himself with direct knowledge, he enters and dwells. These, bhikkhus, are the seven factors of enlightenment that, when developed and cultivated, fulfill these three kinds of knowledge. Second.

3. Micchattasuttaṃ

3. The Discourse on Wrongness

103. ‘‘Micchattaṃ[Pg.428], bhikkhave, āgamma virādhanā hoti, no ārādhanā. Kathañca, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā? Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa micchāvimutti pahoti. Evaṃ kho, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā.

103. Bhikkhus, based on wrongness, there is failure, not attainment. And how, bhikkhus, based on wrongness is there failure, not attainment? For one with wrong view, bhikkhus, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong concentration arises; for one with wrong concentration, wrong knowledge arises; for one with wrong knowledge, wrong liberation arises. Thus, bhikkhus, based on wrongness, there is failure, not attainment.

‘‘Sammattaṃ, bhikkhave, āgamma ārādhanā hoti, no virādhanā. Kathañca, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā? Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahoti. Evaṃ kho, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā’’ti. Tatiyaṃ.

Bhikkhus, based on rightness, there is attainment, not failure. And how, bhikkhus, based on rightness is there attainment, not failure? For one with right view, bhikkhus, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right concentration arises; for one with right concentration, right knowledge arises; for one with right knowledge, right liberation arises. Thus, bhikkhus, based on rightness, there is attainment, not failure. Third.

4. Bījasuttaṃ

4. The Discourse on the Seed

104. ‘‘Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañca kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā.

104. Bhikkhus, for a person with wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation—whatever bodily action is fulfilled and undertaken in accordance with that view, whatever verbal action..., whatever mental action is fulfilled and undertaken in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever formations there are—all these phenomena conduce to what is unwished for, unloved, disagreeable, unbeneficial, and for suffering. For what reason? Because, bhikkhus, his view is evil.

‘‘Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati[Pg.429], sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījañhi, bhikkhave, pāpakaṃ. Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā.

Bhikkhus, it is as if a neem seed, a sponge-gourd seed, or a bitter-gourd seed were placed in moist earth. Whatever essence of the earth it takes up, and whatever essence of water it takes up, all of that conduces to bitterness, pungency, and disagreeableness. For what reason? Because, bhikkhus, the seed is evil. In the same way, bhikkhus, for a person with wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation—whatever bodily action is fulfilled and undertaken in accordance with that view, whatever verbal action..., whatever mental action is fulfilled and undertaken in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever formations there are—all these phenomena conduce to what is unwished for, unloved, disagreeable, unbeneficial, and for suffering. For what reason? Because, bhikkhus, his view is evil.

‘‘Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā.

“Monks, for a person with right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation—whatever bodily action is fulfilled and well undertaken in accordance with that view, whatever verbal action is fulfilled and well undertaken in accordance with that view, whatever mental action is fulfilled and well undertaken in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever formations there are—all these phenomena conduce to what is wished for, loved, agreeable, for benefit, and for happiness. For what reason? Because, monks, his view is good.”

‘‘Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañca pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ sātattāya madhurattāya asecanakattāya saṃvattati. Taṃ kissa hetu? Bījañhi bhikkhave, bhaddakaṃ. Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa…pe. … sammāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā’’ti. Catutthaṃ.

“Monks, it is as if a sugarcane seed, a fine rice seed, or a grape seed were placed in moist earth. Whatever essence of the earth it takes up, and whatever essence of water it takes up, all of that conduces to savoriness, sweetness, and deliciousness. For what reason? Because, monks, the seed is good. In the same way, monks, for a person with right view... and right liberation—whatever bodily action is fulfilled and well undertaken in accordance with that view, whatever verbal action..., whatever mental action is fulfilled and well undertaken in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever formations there are—all these phenomena conduce to what is wished for, loved, agreeable, for benefit, and for happiness. For what reason? Because, monks, his view is good.” The fourth.

5. Vijjāsuttaṃ

5. The Discourse on Knowledge

105. ‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva ahirikaṃ anottappaṃ. Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa [Pg.430] micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa micchāvimutti pahoti.

105. “Monks, ignorance is the forerunner for the attainment of unwholesome states, followed by shamelessness and lack of moral dread. For one who is overcome by ignorance, for one without wisdom, wrong view arises. For one of wrong view, wrong thought arises. For one of wrong thought, wrong speech arises. For one of wrong speech, wrong action arises. For one of wrong action, wrong livelihood arises. For one of wrong livelihood, wrong effort arises. For one of wrong effort, wrong mindfulness arises. For one of wrong mindfulness, wrong concentration arises. For one of wrong concentration, wrong knowledge arises. For one of wrong knowledge, wrong liberation arises.

‘‘Vijjā, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ. Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī’’ti. Pañcamaṃ.

“Monks, knowledge is the forerunner for the attainment of wholesome states, followed by moral shame and moral dread. For one who has attained knowledge, for one with wisdom, right view arises. For one of right view, right thought arises. For one of right thought, right speech arises. For one of right speech, right action arises. For one of right action, right livelihood arises. For one of right livelihood, right effort arises. For one of right effort, right mindfulness arises. For one of right mindfulness, right concentration arises. For one of right concentration, right knowledge arises. For one of right knowledge, right liberation arises.” The fifth.

6. Nijjarasuttaṃ

6. The Discourse on Eradication

106. ‘‘Dasayimāni, bhikkhave, nijjaravatthūni. Katamāni dasa? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

106. “Monks, there are these ten grounds for eradication. What ten? For one with right view, wrong view is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong view are also eradicated; and conditioned by right view, many wholesome states reach fulfillment through development.

‘‘Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right thought, wrong thought is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong thought are also eradicated; and conditioned by right thought, many wholesome states reach fulfillment through development.

‘‘Sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right speech, wrong speech is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong speech are also eradicated; and conditioned by right speech, many wholesome states reach fulfillment through development.

‘‘Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right action, wrong action is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong action are also eradicated; and conditioned by right action, many wholesome states reach fulfillment through development.

‘‘Sammāājīvassa[Pg.431], bhikkhave, micchāājīvo nijjiṇṇo hoti; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right livelihood, wrong livelihood is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong livelihood are also eradicated; and conditioned by right livelihood, many wholesome states reach fulfillment through development.

‘‘Sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right effort, wrong effort is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong effort are also eradicated; and conditioned by right effort, many wholesome states reach fulfillment through development.

‘‘Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right mindfulness, wrong mindfulness is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong mindfulness are also eradicated; and conditioned by right mindfulness, many wholesome states reach fulfillment through development.

‘‘Sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Monks, for one with right concentration, wrong concentration is eradicated; and for him, the many evil, unwholesome states that arise conditioned by wrong concentration are also eradicated; and conditioned by right concentration, many wholesome states reach fulfillment through development.

‘‘Sammāñāṇissa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

Bhikkhus, for one with right knowledge, wrong knowledge is worn out; and for him, the many evil, unwholesome states that arise conditioned by wrong knowledge are also worn out; and conditioned by right knowledge, many wholesome states reach fulfillment through development.

‘‘Sammāvimuttissa, bhikkhave, micchāvimutti nijjiṇṇā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Imāni kho, bhikkhave, dasa nijjaravatthūnī’’ti. Chaṭṭhaṃ.

Bhikkhus, for one with right liberation, wrong liberation is worn out; and for him, the many evil, unwholesome states that arise conditioned by wrong liberation are also worn out; and conditioned by right liberation, many wholesome states reach fulfillment through development. Indeed, Bhikkhus, these are the ten grounds for wearing out. The sixth.

7. Dhovanasuttaṃ

7. The Discourse on Washing

107. ‘‘Atthi, bhikkhave, dakkhiṇesu janapadesu dhovanaṃ nāma. Tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi. Atthetaṃ, bhikkhave, dhovanaṃ; ‘netaṃ natthī’ti vadāmi. Tañca kho etaṃ, bhikkhave, dhovanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ na nibbidāya na virāgāya [Pg.432] na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

107. “Bhikkhus, in the southern districts there is a custom called ‘bone-washing.’ There, there is food and drink, hard and soft food, things to be licked and drunk, dancing, singing, and instrumental music. That washing exists, bhikkhus; I do not say, ‘It does not exist.’ But that very washing, bhikkhus, is inferior, rustic, of the common folk, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, or to Nibbāna.”

‘‘Ahañca kho, bhikkhave, ariyaṃ dhovanaṃ desessāmi, yaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“And I, bhikkhus, will teach the noble washing, a washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, and to Nibbāna; a washing by means of which beings whose nature is to be born are freed from birth; beings whose nature is to age are freed from aging; beings whose nature is to die are freed from death; beings whose nature is sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair. Listen to it, pay close attention; I will speak.” “Very well, venerable sir,” those bhikkhus responded to the Blessed One. The Blessed One said this:

‘‘Katamañca taṃ, bhikkhave, ariyaṃ dhovanaṃ, (yaṃ dhovanaṃ) ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

“And what, bhikkhus, is that noble washing which leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, and to Nibbāna; a washing by means of which beings whose nature is to be born are freed from birth; beings whose nature is to age are freed from aging; beings whose nature is to die are freed from death; beings whose nature is sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair?”

‘‘Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhotā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Bhikkhus, for one with right view, wrong view is washed away; and for him, the many evil, unwholesome states that arise conditioned by wrong view are also washed away; and conditioned by right view, many wholesome states reach fulfillment through development.

‘‘Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhoto hoti…pe… sammāvācassa, bhikkhave, micchāvācā niddhotā hoti… sammākammantassa, bhikkhave, micchākammanto niddhoto hoti… sammāājīvassa, bhikkhave, micchāājīvo niddhoto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhoto hoti… sammāsatissa, bhikkhave, micchāsati niddhotā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi niddhoto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhotaṃ hoti…pe….

“Bhikkhus, for one with right intention, wrong intention is washed away… for one with right speech, wrong speech is washed away… for one with right action, wrong action is washed away… for one with right livelihood, wrong livelihood is washed away… for one with right effort, wrong effort is washed away… for one with right mindfulness, wrong mindfulness is washed away… for one with right concentration, wrong concentration is washed away… for one with right knowledge, wrong knowledge is washed away….”

‘‘Sammāvimuttissa[Pg.433], bhikkhave, micchāvimutti niddhotā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Idaṃ kho taṃ, bhikkhave, ariyaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī’’ti. Sattamaṃ.

“Bhikkhus, for one with right liberation, wrong liberation is washed away; and for him, the many evil, unwholesome states that arise conditioned by wrong liberation are also washed away; and conditioned by right liberation, many wholesome states reach fulfillment through development. This, bhikkhus, is that noble washing which leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, and to Nibbāna; a washing by means of which beings whose nature is to be born are freed from birth; beings whose nature is to age are freed from aging; beings whose nature is to die are freed from death; and beings whose nature is sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair.” The seventh.

8. Tikicchakasuttaṃ

8. The Discourse on the Physician

108. ‘‘Tikicchakā, bhikkhave, virecanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya. Atthetaṃ, bhikkhave, virecanaṃ; ‘netaṃ natthī’ti vadāmi. Tañca kho etaṃ, bhikkhave, virecanaṃ sampajjatipi vipajjatipi.

108. “Bhikkhus, physicians give a purgative to counteract illnesses arising from bile, to counteract illnesses arising from phlegm, and to counteract illnesses arising from wind. This purgative exists, bhikkhus; I do not say that it does not exist. But this purgative, bhikkhus, sometimes succeeds and sometimes fails.”

‘‘Ahañca kho, bhikkhave, ariyaṃ virecanaṃ desessāmi, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“But I, bhikkhus, will teach the noble purgative, which only succeeds and does not fail; a purgative by means of which beings whose nature is to be born are freed from birth, beings whose nature is to age are freed from aging, beings whose nature is to die are freed from death, and beings whose nature is sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair. Listen to it, pay close attention; I will speak.” “Very well, venerable sir,” those bhikkhus responded to the Blessed One. The Blessed One said this:

‘‘Katamañca taṃ, bhikkhave, ariyaṃ virecanaṃ, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

And what, bhikkhus, is that noble purgative which always succeeds and does not fail, by relying on which beings subject to the nature of birth are freed from birth, beings subject to the nature of aging are freed from aging, beings subject to the nature of death are freed from death, and beings subject to the nature of sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair?

‘‘Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi virittā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

Bhikkhus, for one with right view, wrong view is purged; and the many evil, unwholesome states that arise conditioned by wrong view are also purged for them; and conditioned by right view, many wholesome states go to the fulfillment of development.

‘‘Sammāsaṅkappassa[Pg.434], bhikkhave, micchāsaṅkappo viritto hoti…pe… sammāvācassa, bhikkhave, micchāvācā virittā hoti… sammākammantassa, bhikkhave, micchākammanto viritto hoti… sammāājīvassa, bhikkhave, micchāājīvo viritto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo viritto hoti… sammāsatissa, bhikkhave, micchāsati virittā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi viritto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ virittaṃ hoti…pe….

Bhikkhus, for one with right intention, wrong intention is purged… for one with right speech, wrong speech is purged… for one with right action, wrong action is purged… for one with right livelihood, wrong livelihood is purged… for one with right effort, wrong effort is purged… for one with right mindfulness, wrong mindfulness is purged… for one with right concentration, wrong concentration is purged… for one with right knowledge, wrong knowledge is purged….

‘‘Sammāvimuttissa, bhikkhave, micchāvimutti virittā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Idaṃ kho taṃ, bhikkhave, ariyaṃ virecanaṃ yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti…pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī’’ti. Aṭṭhamaṃ.

Bhikkhus, for one with right liberation, wrong liberation is purged; and the many evil, unwholesome states that arise conditioned by wrong liberation are also purged for them; and conditioned by right liberation, many wholesome states go to the fulfillment of development. This, bhikkhus, is that noble purgative which always succeeds and does not fail, by relying on which beings subject to the nature of birth are freed from birth… are freed from sorrow, lamentation, pain, displeasure, and despair.” Eighth.

9. Vamanasuttaṃ

9. The Discourse on the Emetic

109. ‘‘Tikicchakā, bhikkhave, vamanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya. Atthetaṃ, bhikkhave, vamanaṃ; ‘netaṃ natthī’ti vadāmi. Tañca kho etaṃ, bhikkhave, vamanaṃ sampajjatipi vipajjatipi.

109. Bhikkhus, physicians administer emetics to counteract illnesses arising from bile, phlegm, and wind. This emetic does exist, bhikkhus; I do not say it does not. But this emetic, bhikkhus, sometimes succeeds and sometimes fails.

‘‘Ahañca kho, bhikkhave, ariyaṃ vamanaṃ desessāmi, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṃ suṇātha…pe….

But I, bhikkhus, shall teach the noble emetic, which only succeeds and does not fail, by relying on which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, and beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. Listen to it….

‘‘Katamañca taṃ, bhikkhave, ariyaṃ vamanaṃ, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti…pe… sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

And what, bhikkhus, is that noble emetic which only succeeds and does not fail, by relying on which beings subject to birth are freed from birth… beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair?

‘‘Sammādiṭṭhikassa[Pg.435], bhikkhave, micchādiṭṭhi vantā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

Bhikkhus, for one with right view, wrong view is vomited out; and the many evil, unwholesome states that arise conditioned by wrong view are also vomited out for him; and conditioned by right view, many wholesome states go to the fulfillment of development.

‘‘Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo vanto hoti…pe… sammāvācassa, bhikkhave, micchāvācā vantā hoti… sammākammantassa, bhikkhave, micchākammanto vanto hoti… sammāājīvassa bhikkhave, micchāājīvo vanto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo vanto hoti… sammāsatissa, bhikkhave, micchāsati vantā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi vanto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ vantaṃ hoti …pe….

Bhikkhus, for one with right intention, wrong intention is vomited out… for one with right speech, wrong speech is vomited out… for one with right action, wrong action is vomited out… for one with right livelihood, wrong livelihood is vomited out… for one with right effort, wrong effort is vomited out… for one with right mindfulness, wrong mindfulness is vomited out… for one with right concentration, wrong concentration is vomited out… for one with right knowledge, wrong knowledge is vomited out….

‘‘Sammāvimuttissa, bhikkhave, micchāvimutti vantā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Idaṃ kho taṃ, bhikkhave, ariyaṃ vamanaṃ yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti…pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī’’ti. Navamaṃ.

Bhikkhus, for one with right liberation, wrong liberation is vomited out; and the many evil, unwholesome states that arise conditioned by wrong liberation are also vomited out for him; and conditioned by right liberation, many wholesome states go to the fulfillment of development. This, bhikkhus, is that noble emetic which only succeeds and does not fail, by relying on which beings subject to birth are freed from birth… are freed from sorrow, lamentation, pain, displeasure, and despair.” Ninth.

10. Niddhamanīyasuttaṃ

10. The Discourse on Dispelling

110. ‘‘Dasayime, bhikkhave, niddhamanīyā dhammā. Katame dasa? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhantā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

110. Bhikkhus, there are these ten qualities to be dispelled. What ten? For one with right view, bhikkhus, wrong view is dispelled. And whatever many evil, unwholesome states arise on account of wrong view, they too are dispelled for him. And on account of right view, many wholesome states go to fulfillment by development.

‘‘Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhanto hoti…pe… sammāvācassa bhikkhave, micchāvācā niddhantā hoti… sammākammantassa, bhikkhave, micchākammanto niddhanto hoti… sammāājīvassa, bhikkhave, micchāājīvo niddhanto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhanto hoti… sammāsatissa, bhikkhave, micchāsati niddhantā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi niddhanto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhantaṃ hoti….

“For one with right thought, bhikkhus, wrong thought is dispelled… For one with right speech, bhikkhus, wrong speech is dispelled… For one with right action, bhikkhus, wrong action is dispelled… For one with right livelihood, bhikkhus, wrong livelihood is dispelled… For one with right effort, bhikkhus, wrong effort is dispelled… For one with right mindfulness, bhikkhus, wrong mindfulness is dispelled… For one with right concentration, bhikkhus, wrong concentration is dispelled… For one with right knowledge, bhikkhus, wrong knowledge is dispelled….

‘‘Sammāvimuttissa[Pg.436], bhikkhave, micchāvimutti niddhantā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Ime kho, bhikkhave, dasa niddhamanīyā dhammā’’ti. Dasamaṃ.

“For one with right liberation, bhikkhus, wrong liberation is dispelled. And whatever many evil, unwholesome states arise on account of wrong liberation, they too are dispelled for him. And on account of right liberation, many wholesome states go to fulfillment by development. These, indeed, bhikkhus, are the ten qualities to be dispelled.” The tenth.

11. Paṭhamaasekhasuttaṃ

11. The First Discourse on the Adept

111. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

111. Then a certain bhikkhu 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 said this to the Blessed One:

‘‘‘Asekho asekho’ti, bhante, vuccati. Kittāvatā bhante, bhikkhu asekho hotī’’ti? ‘‘Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti. Evaṃ kho, bhikkhu, bhikkhu asekho hotī’’ti. Ekādasamaṃ.

“‘Adept, adept,’ venerable sir, it is said. To what extent, venerable sir, is a bhikkhu an adept?” “Here, bhikkhu, a bhikkhu is endowed with the adept’s right view, is endowed with the adept’s right thought, is endowed with the adept’s right speech, is endowed with the adept’s right action, is endowed with the adept’s right livelihood, is endowed with the adept’s right effort, is endowed with the adept’s right mindfulness, is endowed with the adept’s right concentration, is endowed with the adept’s right knowledge, and is endowed with the adept’s right liberation. It is in this way, bhikkhu, that a bhikkhu is an adept.” The eleventh.

12. Dutiyaasekhasuttaṃ

12. The Second Discourse on the Adept

112. ‘‘Dasayime, bhikkhave, asekhiyā dhammā. Katame dasa? Asekhā sammādiṭṭhi, asekho sammāsaṅkappo, asekhā sammāvācā, asekho sammākammanto, asekho sammāājīvo, asekho sammāvāyāmo, asekhā sammāsati, asekho sammāsamādhi, asekhaṃ sammāñāṇaṃ, asekhā sammāvimutti – ime kho, bhikkhave, dasa asekhiyā dhammā’’ti. Dvādasamaṃ.

112. “Bhikkhus, there are these ten qualities of an adept. Which ten? The adept’s right view, the adept’s right thought, the adept’s right speech, the adept’s right action, the adept’s right livelihood, the adept’s right effort, the adept’s right mindfulness, the adept’s right concentration, the adept’s right knowledge, and the adept’s right liberation. These, bhikkhus, are the ten qualities of an adept.” The twelfth.

Samaṇasaññāvaggo paṭhamo.

The First Chapter on the Perceptions of an Ascetic.

Tassuddānaṃ –

The summary verse:

Saññā bojjhaṅgā micchattaṃ, bījaṃ vijjāya nijjaraṃ;

Dhovanaṃ tikicchā vamanaṃ niddhamanaṃ dve asekhāti.

Perception, enlightenment factors, wrongness; seed, knowledge, wearing away; washing, treatment, vomiting, expulsion, and two on the adept.

(12) 2. Paccorohaṇivaggo

(12) 2. The Chapter on Descending

1. Paṭhamaadhammasuttaṃ

1. The First Discourse on the Non-Dhamma

113. ‘‘Adhammo [Pg.437] ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

113. “Bhikkhus, the non-Dhamma should be understood, and what is not beneficial; the Dhamma should be understood, and what is beneficial. Having understood the non-Dhamma and what is not beneficial, and the Dhamma and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.”

‘‘Katamo ca, bhikkhave, adhammo ca anattho ca? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.

“And what, bhikkhus, is the non-Dhamma and what is not beneficial? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation—this, bhikkhus, is called the non-Dhamma and what is not beneficial.”

‘‘Katamo ca, bhikkhave, dhammo ca attho ca? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.

“And what, bhikkhus, is the Dhamma and what is beneficial? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation—this, bhikkhus, is called the Dhamma and what is beneficial.”

‘‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.

“‘Bhikkhus, the non-Dhamma should be understood, and what is not beneficial; the Dhamma should be understood, and what is beneficial. Having understood the non-Dhamma and what is not beneficial, and the Dhamma and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.’ Thus was it said, and it was said in reference to this.” The first.

2. Dutiyaadhammasuttaṃ

2. The Second Discourse on the Non-Dhamma

114. ‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

114. “Bhikkhus, the non-Dhamma should be understood and the Dhamma should be understood; what is not beneficial should be understood and what is beneficial should be understood. Having understood the non-Dhamma and the Dhamma, and having understood what is not beneficial and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.”

‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?

“And what, bhikkhus, is the non-Dhamma, what is the Dhamma, what is not beneficial, and what is beneficial?”

‘‘Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Wrong view, bhikkhus, is the non-Dhamma; right view is the Dhamma. The many evil, unwholesome states that arise conditioned by wrong view: this is what is not beneficial. And conditioned by right view, many wholesome states go to the perfection of development: this is what is beneficial.”

‘‘Micchāsaṅkappo[Pg.438], bhikkhave, adhammo; sammāsaṅkappo dhammo; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Wrong thought, bhikkhus, is the non-Dhamma; right thought is the Dhamma. The many evil, unwholesome states that arise conditioned by wrong thought: this is what is not beneficial. And conditioned by right thought, many wholesome states go to the perfection of development: this is what is beneficial.”

‘‘Micchāvācā, bhikkhave, adhammo; sammāvācā dhammo; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Wrong speech, bhikkhus, is the non-Dhamma; right speech is the Dhamma. The many evil, unwholesome states that arise conditioned by wrong speech: this is what is not beneficial. And conditioned by right speech, many wholesome states go to the perfection of development: this is what is beneficial.”

‘‘Micchākammanto, bhikkhave, adhammo; sammākammanto dhammo; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong action is not the Dhamma; right action is the Dhamma. And because of wrong action, many evil, unwholesome states come into being—this is what is harmful. And because of right action, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘Micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong livelihood is not the Dhamma; right livelihood is the Dhamma. And because of wrong livelihood, many evil, unwholesome states come into being—this is what is harmful. And because of right livelihood, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘Micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong effort is not the Dhamma; right effort is the Dhamma. And because of wrong effort, many evil, unwholesome states come into being—this is what is harmful. And because of right effort, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘Micchāsati, bhikkhave, adhammo; sammāsati dhammo; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong mindfulness is not the Dhamma; right mindfulness is the Dhamma. And because of wrong mindfulness, many evil, unwholesome states come into being—this is what is harmful. And because of right mindfulness, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘Micchāsamādhi, bhikkhave, adhammo; sammāsamādhi dhammo; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong concentration is not the Dhamma; right concentration is the Dhamma. And because of wrong concentration, many evil, unwholesome states come into being—this is what is harmful. And because of right concentration, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘Micchāñāṇaṃ, bhikkhave, adhammo; sammāñāṇaṃ dhammo; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāñāṇapaccayā [Pg.439] ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong knowledge is not the Dhamma; right knowledge is the Dhamma. And because of wrong knowledge, many evil, unwholesome states come into being—this is what is harmful. And because of right knowledge, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong liberation is not the Dhamma; right liberation is the Dhamma. And because of wrong liberation, many evil, unwholesome states come into being—this is what is harmful. And because of right liberation, many wholesome states reach the culmination of development—this is what is beneficial.”

‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Dutiyaṃ.

“‘Monks, what is not the Dhamma should be understood, and the Dhamma should be understood; what is harmful should be understood, and what is beneficial should be understood. Having understood what is not the Dhamma and the Dhamma, and having understood what is harmful and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.’ That which was spoken thus, was spoken in reference to this.” Second Sutta.

3. Tatiyaadhammasuttaṃ

3. The Third Discourse on What is Not the Dhamma

115. ‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

115. “Monks, what is not the Dhamma should be understood, and the Dhamma should be understood; what is harmful should be understood, and what is beneficial should be understood. Having understood what is not the Dhamma and the Dhamma, and having understood what is harmful and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.” The Blessed One said this. Having said this, the Well-Farer rose from his seat and entered the monastery.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

Then, not long after the Blessed One had departed, this thought occurred to those monks: “Friends, the Blessed One, having set forth this summary in brief without analyzing the meaning in detail, rose from his seat and entered the monastery, saying: ‘Monks, what is not the Dhamma should be understood, and the Dhamma should be understood; what is harmful should be understood, and what is beneficial should be understood. Having understood what is not the Dhamma and the Dhamma, and having understood what is harmful and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.’ Now who could analyze in detail the meaning of this summary that was set forth in brief by the Blessed One, but whose meaning was not analyzed in detail?”

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’’ti.

Then this thought occurred to those monks: “This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. Venerable Ānanda is capable of analyzing in detail the meaning of this summary that was set forth in brief by the Blessed One, but whose meaning was not analyzed in detail. It would be good if we were to approach Venerable Ānanda; having approached, we could ask Venerable Ānanda about this matter. As Venerable Ānanda explains it to us, so shall we bear it in mind.”

Atha [Pg.440] kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

Then those monks approached the Venerable Ānanda. Having approached, they exchanged greetings with the Venerable Ānanda. Having concluded their courteous and memorable conversation, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda:

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca…pe… tathā paṭipajjitabba’nti.

“Friend Ānanda, the Blessed One, having set forth this summary in brief without analyzing the meaning in detail, rose from his seat and entered the monastery, saying: ‘What is not the Dhamma… and so on… one should practice accordingly.’”

‘‘Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavatā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Friend, for us, not long after the Blessed One had departed, this thought occurred: ‘Friends, the Blessed One, having set forth this summary in brief without analyzing the meaning in detail, rose from his seat and entered the monastery, saying: “What is not the Dhamma… and so on… one should practice accordingly.” Now who could analyze in detail the meaning of this summary that was set forth in brief by the Blessed One, but whose meaning was not analyzed in detail?’”

‘‘Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā ānando’’ti.

“For us, friend, this thought occurred: ‘This Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. The Venerable Ānanda is capable of analyzing in detail the meaning of this summary that was pointed out in brief by the Blessed One, the meaning of which was not analyzed in detail. It would be good if we were to approach the Venerable Ānanda; having approached, we could ask the Venerable Ānanda about this matter. As the Venerable Ānanda explains it to us, so we will bear it in mind.’ May the Venerable Ānanda please analyze it.”

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva [Pg.441] upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.

“Friends, it is as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass over the root and the trunk of a great, standing, pithy tree, and think that heartwood should be sought among the branches and leaves. Such is the case with you venerable ones who, with the Teacher present before you, have passed over that Blessed One and think that we should be questioned about this matter. For, friends, that Blessed One knows what should be known, sees what should be seen; he has become the eye, become the knowledge, become the Dhamma, become the Brahma; he is the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata. That was the very time for you to approach the Blessed One himself and question him about this matter. As the Blessed One would have explained it to you, so you should have borne it in mind.”

‘‘Addhāvuso ānanda, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma, yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ katvā’’ti.

“Certainly, friend Ānanda, the Blessed One knows what should be known, sees what should be seen; he has become the eye, become the knowledge, become the Dhamma, become the Brahma; he is the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata. That was indeed the very time for us to approach the Blessed One himself and question him about this matter; as the Blessed One would have explained it to us, so we would have borne it in mind. However, the Venerable Ānanda is praised by the Teacher and esteemed by his wise companions in the holy life. The Venerable Ānanda is capable of analyzing in detail the meaning of this summary that was pointed out in brief by the Blessed One, the meaning of which was not analyzed in detail. May the Venerable Ānanda analyze it, without finding it burdensome.”

‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Athāyasmā ānando etadavoca –

“In that case, friends, listen and pay close attention; I will speak.” “Yes, friend,” those monks replied to the Venerable Ānanda. Then the Venerable Ānanda said this:

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti.

“Friends, the Blessed One, having stated a summary in brief without analyzing the meaning in detail, rose from his seat and entered his dwelling, saying: ‘Monks, what is not-Dhamma should be understood, and what is Dhamma should be understood; what is not-benefit should be understood, and what is benefit should be understood. Having understood what is not-Dhamma and what is Dhamma, and having understood what is not-benefit and what is benefit, one should practice in accordance with the Dhamma and in accordance with the benefit.’”

Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?

“And what, friends, is not-Dhamma, and what is Dhamma? What is not-benefit, and what is benefit?”

‘‘Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Friends, wrong view is not-Dhamma; right view is Dhamma. And the many evil, unwholesome states that arise conditioned by wrong view—this is not-benefit. And the many wholesome states that reach fulfillment by development conditioned by right view—this is benefit.”

‘‘Micchāsaṅkappo, āvuso, adhammo; sammāsaṅkappo dhammo… micchāvācā, āvuso, adhammo; sammāvācā dhammo … micchākammanto, āvuso, adhammo; sammākammanto dhammo… micchāājīvo, āvuso, adhammo; sammāājīvo [Pg.442] dhammo… micchāvāyāmo, āvuso, adhammo; sammāvāyāmo dhammo… micchāsati, āvuso, adhammo; sammāsati dhammo… micchāsamādhi, āvuso, adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, āvuso, adhammo; sammāñāṇaṃ dhammo….

“Friends, wrong intention is not-Dhamma; right intention is Dhamma… Friends, wrong speech is not-Dhamma; right speech is Dhamma… Friends, wrong action is not-Dhamma; right action is Dhamma… Friends, wrong livelihood is not-Dhamma; right livelihood is Dhamma… Friends, wrong effort is not-Dhamma; right effort is Dhamma… Friends, wrong mindfulness is not-Dhamma; right mindfulness is Dhamma… Friends, wrong concentration is not-Dhamma; right concentration is Dhamma… Friends, wrong knowledge is not-Dhamma; right knowledge is Dhamma….

Micchāvimutti, āvuso, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Friends, wrong liberation is not-Dhamma; right liberation is Dhamma. And the many evil, unwholesome states that arise conditioned by wrong liberation—this is not-benefit. And the many wholesome states that reach fulfillment by development conditioned by right liberation—this is benefit.”

‘‘Ayaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca…pe… tathā paṭipajjitabba’nti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

“This, friends, is the summary that the Blessed One stated in brief without analyzing the meaning in detail before rising from his seat and entering his dwelling: ‘Monks, what is not-Dhamma should be understood, and what is Dhamma should be understood…pe… and one should practice accordingly.’ Friends, this is how I understand in detail the meaning of this summary stated in brief by the Blessed One, the meaning of which was not analyzed in detail. However, friends, if you wish, you may approach the Blessed One himself and ask him about this matter. As the Blessed One explains it to you, so you should bear it in mind.”

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Yes, friend,” those monks said, and having rejoiced and approved of the Venerable Ānanda’s words, they rose from their seats and approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One:

‘‘Yaṃ kho no bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭijjitabba’nti.

“The Blessed One stated a summary for us in brief without analyzing the meaning in detail, and having risen from his seat, entered his dwelling, saying: ‘Monks, what is not-Dhamma should be understood…pe… and one should practice accordingly.’”

‘‘Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Venerable Sir, soon after the Blessed One had departed, this thought occurred to us: ‘Friends, the Blessed One stated this summary for us in brief without analyzing the meaning in detail, and having risen from his seat, entered his dwelling, saying: “Monks, what is not-Dhamma should be understood… and one should practice accordingly.” Who, now, could analyze in detail the meaning of this summary stated in brief by the Blessed One, the meaning of which was not analyzed in detail?’”

‘‘Tesaṃ [Pg.443] no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti.

“Venerable Sir, this thought occurred to us: ‘The Venerable Ānanda is praised by the Teacher and held in high esteem by his wise companions in the holy life. The Venerable Ānanda is capable of analyzing in detail the meaning of this summary stated in brief by the Blessed One, the meaning of which was not analyzed in detail. It would be good if we were to approach the Venerable Ānanda and ask him about this matter. As the Venerable Ānanda explains it to us, so we will bear it in mind.’”

‘‘Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto’’ti.

“So, Venerable Sir, we approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. And, Venerable Sir, the meaning was well analyzed for us by the Venerable Ānanda with these methods, these phrases, and these expressions.”

‘‘Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, ānando. Mahāpañño, bhikkhave, ānando. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso ceva tassa attho evañca naṃ dhāreyyāthā’’ti. Tatiyaṃ.

“Good, good, monks! Ānanda is wise, monks. Ānanda is of great wisdom, monks. If you, monks, were to approach me and ask about this matter, I too would explain it in exactly the same way as Ānanda has explained it. This is indeed its meaning, and you should bear it in mind thus.” The Third Sutta.

4. Ajitasuttaṃ

4. The Ajita Sutta

116. Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ajito paribbājako bhagavantaṃ etadavoca –

116. Then the wanderer Ajita approached the Blessed One. Having approached, he exchanged joyful greetings with the Blessed One. Having concluded a conversation that was joyful and memorable, he sat down to one side. Seated to one side, the wanderer Ajita said this to the Blessed One:

‘‘Amhākaṃ, bho gotama, paṇḍito nāma sabrahmacārī. Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā’’ti.

“Venerable Gotama, we have a fellow practitioner named Paṇḍita. He has thought of five hundred states of mind by which sectarians of other beliefs know that they have been assailed.”

Atha [Pg.444] kho bhagavā bhikkhū āmantesi – ‘‘dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī’’ti? ‘‘Etassa, bhagavā, kālo etassa, sugata, kālo yaṃ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī’’ti.

Then the Blessed One addressed the monks: “Monks, bear in mind the grounds for being a wise person.” “Now is the time, Blessed One! Now is the time, Sugata, for the Blessed One to speak. Having heard it from the Blessed One, the monks will bear it in mind.”

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“In that case, monks, listen and apply your mind well; I will speak.” “Yes, venerable sir,” those monks assented to the Blessed One. The Blessed One said this:

‘‘Idha, bhikkhave, ekacco adhammikena vādena adhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.

“Here, monks, a certain person with an unrighteous argument refutes and crushes an unrighteous argument, and thereby pleases an unrighteous assembly. By this, that unrighteous assembly becomes loud and uproarious, saying: ‘Indeed, sirs, what a wise person! Indeed, sirs, what a wise person!’”

‘‘Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.

“Furthermore, monks, here a certain person with an unrighteous argument refutes and crushes a righteous argument, and thereby pleases an unrighteous assembly. By this, that unrighteous assembly becomes loud and uproarious, saying: ‘Indeed, sirs, what a wise person! Indeed, sirs, what a wise person!’”

‘‘Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṃ adhammikañca vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.

“Furthermore, monks, here a certain person with an unrighteous argument refutes and crushes both a righteous argument and an unrighteous argument, and thereby pleases an unrighteous assembly. By this, that unrighteous assembly becomes loud and uproarious, saying: ‘Indeed, sirs, what a wise person! Indeed, sirs, what a wise person!’”

‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

“Monks, the unrighteous should be known and the righteous should be known; the unbeneficial should be known and the beneficial should be known. Having known the unrighteous and the righteous, and having known the unbeneficial and the beneficial, one should practice in accordance with what is righteous and in accordance with what is beneficial.”

‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“And what, monks, is the unrighteous, and what is the righteous? What is the unbeneficial, and what is the beneficial? Wrong view, monks, is unrighteous; right view is righteous. And the many evil, unwholesome states that arise conditioned by wrong view—this is the unbeneficial. And the many wholesome states that, conditioned by right view, go to the fulfillment of development—this is the beneficial.”

‘‘Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo… micchāvācā, bhikkhave, adhammo; sammāvācā dhammo… micchākammanto, bhikkhave, adhammo; sammākammanto dhammo… micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo [Pg.445]… micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo… micchāsati, bhikkhave, adhammo; sammāsati dhammo… micchāsamādhi, bhikkhave adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, bhikkhave, adhammo; sammāñāṇaṃ dhammo.

“Wrong intention, monks, is unrighteous; right intention is righteous… Wrong speech, monks, is unrighteous; right speech is righteous… Wrong action, monks, is unrighteous; right action is righteous… Wrong livelihood, monks, is unrighteous; right livelihood is righteous… Wrong effort, monks, is unrighteous; right effort is righteous… Wrong mindfulness, monks, is unrighteous; right mindfulness is righteous… Wrong concentration, monks, is unrighteous; right concentration is righteous… Wrong knowledge, monks, is unrighteous; right knowledge is righteous.”

‘‘Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Wrong liberation, monks, is unrighteous; right liberation is righteous. And the many evil, unwholesome states that arise conditioned by wrong liberation—this is the unbeneficial. And the many wholesome states that, conditioned by right liberation, go to the fulfillment of development—this is the beneficial.”

‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Catutthaṃ.

“‘Monks, the unrighteous should be known and the righteous should be known; the unbeneficial should be known and the beneficial should be known. Having known the unrighteous and the righteous, and having known the unbeneficial and the beneficial, one should practice in accordance with what is righteous and in accordance with what is beneficial.’ When this was said, it was said in reference to this.” Fourth.

5. Saṅgāravasuttaṃ

5. The Discourse with Saṅgārava

117. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīra’’nti? ‘‘Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ; micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ; micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ; micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ; micchāājīvo orimaṃ tīraṃ, sammāājīvo pārimaṃ tīraṃ; micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ; micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ; micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ; micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ; micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

117. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the brahmin Saṅgārava said to the Blessed One: “What, Master Gotama, is the near shore, and what is the far shore?” “Wrong view, brahmin, is the near shore, and right view is the far shore; wrong intention is the near shore, and right intention is the far shore; wrong speech is the near shore, and right speech is the far shore; wrong action is the near shore, and right action is the far shore; wrong livelihood is the near shore, and right livelihood is the far shore; wrong effort is the near shore, and right effort is the far shore; wrong mindfulness is the near shore, and right mindfulness is the far shore; wrong concentration is the near shore, and right concentration is the far shore; wrong knowledge is the near shore, and right knowledge is the far shore; wrong liberation is the near shore, and right liberation is the far shore. This, brahmin, is the near shore, and this is the far shore.”

‘‘Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Few are those among humans who go to the far shore; but this other populace runs along this very shore.”

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“But those who practice in accordance with the Dhamma, so well-expounded—those people will go to the far shore, having crossed the realm of Death, so very hard to traverse.”

‘‘Kaṇhaṃ [Pg.446] dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

“A wise person should abandon dark states and cultivate bright ones. Having gone from home to homelessness, into that seclusion where it is hard to find delight.”

‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“There one should desire delight, having abandoned sensual pleasures, owning nothing. A wise person should purify oneself from the defilements of the mind.”

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. pañcamaṃ;

“Those whose minds are well-developed in the factors of enlightenment, who, without grasping, delight in the relinquishing of clinging; with taints destroyed, radiant, they are fully extinguished in the world.” Fifth.

6. Orimatīrasuttaṃ

6. The Discourse on the Near Shore

118. ‘‘Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

118. “Monks, I will teach the near shore and the far shore. Listen to it and pay close attention; I will speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ…pe… micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

“And what, monks, is the near shore, and what is the far shore? Wrong view is the near shore, and right view is the far shore… wrong liberation is the near shore, and right liberation is the far shore. This, monks, is the near shore, and this is the far shore.”

‘‘Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Few are those among humans who go to the far shore; but this other populace runs along this very shore.”

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“But those who practice in accordance with the Dhamma, so well-expounded—those people will go to the far shore, having crossed the realm of Death, so very hard to traverse.”

‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anoka māgamma, viveke yattha dūramaṃ.

“A wise person should abandon dark states and cultivate bright ones. Having gone from home to homelessness, into that seclusion where it is hard to find delight.”

‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“There one should desire delight, having abandoned sensual pleasures, owning nothing. A wise person should purify oneself from the defilements of the mind.”

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. chaṭṭhaṃ;

“Those whose minds are well-developed in the factors of enlightenment, who, without grasping, delight in the relinquishing of clinging; with taints destroyed, radiant, they are fully extinguished in the world.” Sixth.

7. Paṭhamapaccorohaṇīsuttaṃ

7. The First Discourse on the ‘Descending’

119. Tena [Pg.447] kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.

119. At that time, the brahmin Jāṇussoṇi, having bathed his head on that Uposatha day, clad in a new pair of linen garments, and taking a handful of fresh kusa grass, was standing to one side, not far from the Blessed One.

Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja brāhmaṇakulassā’’ti ? ‘‘Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā’’ti.

The Blessed One saw the brahmin Jāṇussoṇi, who on that Uposatha day had bathed his head, was clad in a new pair of linen garments, and, taking a handful of fresh kusa grass, was standing to one side. Having seen him, the Blessed One said this to the brahmin Jāṇussoṇi: 'Brahmin, why is it that on this Uposatha day, having bathed your head, clad in a new pair of linen garments, and taking a handful of fresh kusa grass, you are standing to one side? Brahmin, what is the business of the brahmin clan today?' 'Master Gotama, today is the ‘descending’ for the brahmin clan.'

‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī’’ti? ‘‘Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavanta’nti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī’’ti.

'Brahmin, in what way is the brahmins’ ‘descending’?' 'Here, Master Gotama, on the Uposatha day, brahmins, having bathed their heads and put on a new pair of linen garments, smear the ground with wet cow dung, spread it with green kusa grass, and make their bed between the sand heap and the fire-hut. That night, they rise three times and, with hands joined in reverence, pay homage to the fire, saying: “We descend to you, venerable one; we descend to you, venerable one.” They satisfy the fire with abundant ghee, oil, and fresh butter. Then, at the end of that night, they satisfy the brahmins with fine hard and soft food. In this way, Master Gotama, is the brahmins’ ‘descending’.'

‘‘Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī’’ti.

'Brahmin, the ‘descending’ of the brahmins is one way, and the ‘descending’ in the discipline of the Noble One is another.' 'Master Gotama, in what way is the ‘descending’ in the discipline of the Noble One? May the venerable Gotama be pleased to teach me the Dhamma about how the ‘descending’ is in the discipline of the Noble One.'

‘‘Tena [Pg.448] hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“In that case, brahmin, listen and pay close attention; I will speak.” “Yes, venerable sir,” the brahmin Jāṇussoṇi responded to the Blessed One. The Blessed One said this:

‘‘Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati.

“Here, brahmin, a noble disciple reflects thus: ‘Wrong view indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong view; he descends from wrong view.

… Micchāsaṅkappassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsaṅkappaṃ pajahati; micchāsaṅkappā paccorohati.

‘Wrong intention indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong intention; he descends from wrong intention.

… Micchāvācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvācaṃ pajahati; micchāvācāya paccorohati.

‘Wrong speech indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong speech; he descends from wrong speech.

…Micchākammantassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchākammantaṃ pajahati; micchākammantā paccorohati.

‘Wrong action indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong action; he descends from wrong action.

…Micchāājīvassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāājīvaṃ pajahati; micchāājīvā paccorohati.

‘Wrong livelihood indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong livelihood; he descends from wrong livelihood.

…Micchāvāyāmassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvāyāmaṃ pajahati; micchāvāyāmā paccorohati.

‘Wrong effort indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong effort; he descends from wrong effort.

…Micchāsatiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsatiṃ pajahati; micchāsatiyā paccorohati.

‘Wrong mindfulness indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong mindfulness; he descends from wrong mindfulness.

…Micchāsamādhissa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsamādhiṃ pajahati; micchāsamādhimhā paccorohati.

‘Wrong concentration indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong concentration; he descends from wrong concentration.

…Micchāñāṇassa [Pg.449] kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāñāṇaṃ pajahati; micchāñāṇamhā paccorohati.

‘Wrong knowledge indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong knowledge; he descends from wrong knowledge.

‘Micchāvimuttiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvimuttiṃ pajahati; micchāvimuttiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī’’ti.

‘Wrong liberation indeed has an evil result both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong liberation; he descends from wrong liberation. In this way, brahmin, is the descending in the discipline of the Noble One.”

‘‘Aññathā, bho gotama, brāhmaṇānaṃ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

“Venerable Gotama, the brahmins’ descending is one way, and the descending in the discipline of the Noble One is another. The brahmins’ descending is not worth a sixteenth part of this descending in the discipline of the Noble One. Excellent, Venerable Gotama! … May the Venerable Gotama remember me as a lay follower who has gone for refuge for life from this day forward.” Seventh.

8. Dutiyapaccorohaṇīsuttaṃ

8. The Second Discourse on Descending

120. ‘‘Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha… katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Micchāsaṅkappassa kho pāpako vipāko… micchāvācāya kho… micchākammantassa kho… micchāājīvassa kho… micchāvāyāmassa kho… micchāsatiyā kho… micchāsamādhissa kho… micchāñāṇassa kho… micchāvimuttiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvimuttiṃ pajahati; micchāvimuttiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī’’ti. Aṭṭhamaṃ.

120. “Monks, I will teach you the noble descending. Listen to it… And what, monks, is the noble descending? Here, monks, a noble disciple reflects thus: ‘Wrong view has an evil result, both in this present life and in the life to come.’ Having reflected thus with wisdom, he abandons wrong view; he descends from wrong view. ‘Wrong intention has an evil result… wrong speech… wrong action… wrong livelihood… wrong effort… wrong mindfulness… wrong concentration… wrong knowledge… wrong liberation has an evil result, both in this present life and in the life to come.’ Having reflected thus with wisdom, he abandons wrong liberation; he descends from wrong liberation. This, monks, is called the noble descending.” Eighth.

9. Pubbaṅgamasuttaṃ

9. The Discourse on the Forerunner

121. ‘‘Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ. Evamevaṃ kho, bhikkhave, kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammākammanto [Pg.450] pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī’’ti. Navamaṃ.

121. “Monks, the forerunner and precursor of the sunrise is the dawn. In the same way, monks, the forerunner and precursor of wholesome states is right view. For one with right view, monks, right intention arises. For one with right intention, right speech arises. For one with right speech, right action arises. For one with right action, right livelihood arises. For one with right livelihood, right effort arises. For one with right effort, right mindfulness arises. For one with right mindfulness, right concentration arises. For one with right concentration, right knowledge arises. For one with right knowledge, right liberation arises.” Ninth.

10. Āsavakkhayasuttaṃ

10. The Discourse on the Destruction of the Taints

122. ‘‘Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī’’ti. Dasamaṃ.

122. “Monks, these ten states, when developed and cultivated, lead to the destruction of the taints. What are the ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. These, monks, are the ten states that, when developed and cultivated, lead to the destruction of the taints.” Tenth.

Paccorohaṇivaggo dutiyo.

The Second Chapter on Descending.

Tassuddānaṃ –

The summary:

Tayo adhammā ajito, saṅgāravo ca orimaṃ;

Dve ceva paccorohaṇī, pubbaṅgamaṃ āsavakkhayoti.

The three on unrighteousness, Ajita, Saṅgārava, and This Shore; the two on descending, The Forerunner, and The Destruction of the Taints.

(13) 3. Parisuddhavaggo

(13) 3. The Chapter on Purity

1. Paṭhamasuttaṃ

1. The First Discourse

123. ‘‘Dasayime, bhikkhave, dhammā parisuddhā pariyodātā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ime kho, bhikkhave, dasa dhammā parisuddhā pariyodātā, nāññatra sugatavinayā’’ti. Paṭhamaṃ.

123. “Monks, these ten states are pure and exceedingly bright; they are not found apart from the discipline of the Sugata. Which ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. Monks, these ten states are indeed pure and exceedingly bright; they are not found apart from the discipline of the Sugata.” First.

2. Dutiyasuttaṃ

2. The Second Discourse

124. ‘‘Dasayime, bhikkhave, dhammā anuppannā uppajjanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā anuppannā uppajjanti, nāññatra sugatavinayā’’ti. Dutiyaṃ.

124. “Monks, these ten states, not having arisen before, do not arise apart from the discipline of the Sugata. Which ten? Right view... and so on... right liberation. Monks, these ten states, not having arisen before, indeed do not arise apart from the discipline of the Sugata.” Second.

3. Tatiyasuttaṃ

3. The Third Discourse

125. ‘‘Dasayime[Pg.451], bhikkhave, dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā’’ti. Tatiyaṃ.

125. “Monks, these ten states are of great fruit and great benefit; they are not found apart from the discipline of the Sugata. Which ten? Right view... and so on... right liberation. Monks, these ten states are indeed of great fruit and great benefit; they are not found apart from the discipline of the Sugata.” Third.

4. Catutthasuttaṃ

4. The Fourth Discourse

126. ‘‘Dasayime, bhikkhave, dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā’’ti. Catutthaṃ.

126. “Monks, these ten states culminate in the removal of lust, hatred, and delusion; they are not found apart from the discipline of the Sugata. Which ten? Right view... and so on... right liberation. Monks, these ten states indeed culminate in the removal of lust, hatred, and delusion; they are not found apart from the discipline of the Sugata.” Fourth.

5. Pañcamasuttaṃ

5. The Fifth Discourse

127. ‘‘Dasayime, bhikkhave, dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā’’ti. Pañcamaṃ.

127. “Monks, these ten states lead to utter disenchantment, to dispassion, to cessation, to peace, to higher knowledge, to awakening, and to Nibbāna, but not apart from the discipline of the Sugata. Which ten? Right view... and so on... right liberation. Monks, these ten states indeed lead to utter disenchantment, to dispassion, to cessation, to peace, to higher knowledge, to awakening, and to Nibbāna, but not apart from the discipline of the Sugata.” Fifth.

6. Chaṭṭhasuttaṃ

6. The Sixth Discourse

128. ‘‘Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā’’ti. Chaṭṭhaṃ.

128. “Monks, these ten states, when developed and cultivated, arise where they have not arisen before, and nowhere else than in the discipline of the Sugata. Which ten? Right view... and so on... right liberation. These, monks, are the ten states that, when developed and cultivated, indeed arise where they have not arisen before, and nowhere else than in the discipline of the Sugata.” Sixth.

7. Sattamasuttaṃ

7. The Seventh Discourse

129. ‘‘Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā, nāññatra sugatavinayā’’ti. Sattamaṃ.

129. “Monks, these ten states, when developed and cultivated, are of great fruit and great benefit, and nowhere else than in the discipline of the Sugata. Which ten? Right view... and so on... right liberation. These, monks, are the ten states that, when developed and cultivated, are indeed of great fruit and great benefit, and nowhere else than in the discipline of the Sugata.” Seventh.

8. Aṭṭhamasuttaṃ

8. The Eighth Discourse

130. ‘‘Dasayime[Pg.452], bhikkhave, dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā’’ti. Aṭṭhamaṃ.

130. “Monks, these ten states, when developed and cultivated, culminate in the removal of lust, hatred, and delusion, and nowhere else than in the discipline of the Sugata. Which ten? Right view... and so on... right liberation. These, monks, are the ten states that, when developed and cultivated, indeed culminate in the removal of lust, hatred, and delusion, and nowhere else than in the discipline of the Sugata.” Eighth.

9. Navamasuttaṃ

9. The Ninth Discourse

131. ‘‘Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā’’ti. Navamaṃ.

131. “Monks, these ten states, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, higher knowledge, awakening, and Nibbāna, and nowhere else than in the discipline of the Sugata. Which ten? Right view... and so on... right liberation. These, monks, are the ten states that, when developed and cultivated, indeed lead solely to disenchantment, dispassion, cessation, peace, higher knowledge, awakening, and Nibbāna, and nowhere else than in the discipline of the Sugata.” Ninth.

10. Dasamasuttaṃ

10. The Tenth Discourse

132. ‘‘Dasayime, bhikkhave, micchattā. Katame dasa? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – ime kho, bhikkhave, dasa micchattā’’ti. Dasamaṃ.

132. “Monks, these are the ten states of wrongness. Which ten? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. These, monks, are indeed the ten states of wrongness.” Tenth.

11. Ekādasamasuttaṃ

11. The Eleventh Discourse

133. ‘‘Dasayime, bhikkhave, sammattā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ime kho, bhikkhave, dasa sammattā’’ti. Ekādasamaṃ.

133. “Monks, these are the ten states of rightness. Which ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. These, monks, are indeed the ten states of rightness.” Eleventh.

Parisuddhavaggo tatiyo.

The Chapter on Purity, the Third.

(14) 4. Sādhuvaggo

(14) 4. The Chapter on the Good

1. Sādhusuttaṃ

1. The Discourse on the Good

134. ‘‘Sādhuñca [Pg.453] vo, bhikkhave, desessāmi asādhuñca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

134. “Monks, I will teach you the good and the bad. Listen to it and attend carefully; I will speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Katamañca, bhikkhave, asādhu? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – idaṃ vuccati, bhikkhave, asādhu. Katamañca, bhikkhave, sādhu? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – idaṃ vuccati, bhikkhave, sādhū’’ti. Paṭhamaṃ.

“And what, monks, is the bad? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. This, monks, is called the bad. And what, monks, is the good? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. This, monks, is called the good.” First.

2. Ariyadhammasuttaṃ

2. The Discourse on the Noble Dhamma

135. ‘‘Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, anariyo dhammo. Katamo ca, bhikkhave, ariyo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, ariyo dhammo’’ti. Dutiyaṃ.

135. “Bhikkhus, I will teach you the noble Dhamma and the ignoble Dhamma. Listen to that… And what, bhikkhus, is the ignoble Dhamma? Wrong view… wrong liberation. This, bhikkhus, is called the ignoble Dhamma. And what, bhikkhus, is the noble Dhamma? Right view… right liberation. This, bhikkhus, is called the noble Dhamma.” Second.

3. Akusalasuttaṃ

3. The Discourse on the Unwholesome

136. ‘‘Akusalañca vo, bhikkhave, desessāmi kusalañca. Taṃ suṇātha …pe… katamañca, bhikkhave, akusalaṃ? Micchādiṭṭhi…pe… micchāvimutti – idaṃ vuccati, bhikkhave, akusalaṃ. Katamañca, bhikkhave, kusalaṃ? Sammādiṭṭhi…pe… sammāvimutti – idaṃ vuccati, bhikkhave, kusala’’nti. Tatiyaṃ.

136. “Bhikkhus, I will teach you the unwholesome and the wholesome. Listen to that… And what, bhikkhus, is the unwholesome? Wrong view… wrong liberation. This, bhikkhus, is called the unwholesome. And what, bhikkhus, is the wholesome? Right view… right liberation. This, bhikkhus, is called the wholesome.” Third.

4. Atthasuttaṃ

4. The Discourse on the Beneficial

137. ‘‘Atthañca vo, bhikkhave, desessāmi anatthañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anattho? Micchādiṭṭhi …pe… micchāvimutti – ayaṃ vuccati, bhikkhave, anattho. Katamo ca, bhikkhave, attho? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, attho’’ti. Catutthaṃ.

137. “Bhikkhus, I will teach you what is beneficial and what is unbeneficial. Listen to that… And what, bhikkhus, is the unbeneficial? Wrong view… wrong liberation—this, bhikkhus, is called the unbeneficial. And what, bhikkhus, is the beneficial? Right view… right liberation—this, bhikkhus, is called the beneficial.” Fourth.

5. Dhammasuttaṃ

5. The Discourse on the Dhamma

138. ‘‘Dhammañca [Pg.454] vo, bhikkhave, desessāmi adhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, adhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, adhammo. Katamo ca, bhikkhave, dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, dhammo’’ti. Pañcamaṃ.

138. “Bhikkhus, I will teach you the Dhamma and what is not the Dhamma. Listen to that… And what, bhikkhus, is not the Dhamma? Wrong view… wrong liberation—this, bhikkhus, is called what is not the Dhamma. And what, bhikkhus, is the Dhamma? Right view… right liberation—this, bhikkhus, is called the Dhamma.” Fifth.

6. Sāsavasuttaṃ

6. The Discourse on the Tainted

139. ‘‘Sāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāsavo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, sāsavo dhammo. Katamo ca, bhikkhave, anāsavo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, anāsavo dhammo’’ti. Chaṭṭhaṃ.

139. “Bhikkhus, I will teach you the tainted Dhamma and the untainted Dhamma. Listen to that… And what, bhikkhus, is the tainted Dhamma? Wrong view… wrong liberation—this, bhikkhus, is called the tainted Dhamma. And what, bhikkhus, is the untainted Dhamma? Right view… right liberation—this, bhikkhus, is called the untainted Dhamma.” Sixth.

7. Sāvajjasuttaṃ

7. The Discourse on the Blameworthy

140. ‘‘Sāvajjañca vo, bhikkhave, dhammaṃ desessāmi anavajjañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāvajjo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, sāvajjo dhammo. Katamo ca, bhikkhave, anavajjo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, anavajjo dhammo’’ti. Sattamaṃ.

140. “Bhikkhus, I will teach you the blameworthy Dhamma and the blameless Dhamma. Listen to that… And what, bhikkhus, is the blameworthy Dhamma? Wrong view… wrong liberation—this, bhikkhus, is called the blameworthy Dhamma. And what, bhikkhus, is the blameless Dhamma? Right view… right liberation—this, bhikkhus, is called the blameless Dhamma.” Seventh.

8. Tapanīyasuttaṃ

8. The Discourse on the Tormenting

141. ‘‘Tapanīyañca vo, bhikkhave, dhammaṃ desessāmi atapanīyañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, tapanīyo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, tapanīyo dhammo. Katamo ca, bhikkhave, atapanīyo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, atapanīyo dhammo’’ti. Aṭṭhamaṃ.

141. “Bhikkhus, I will teach you the tormenting Dhamma and the non-tormenting Dhamma. Listen to that… And what, bhikkhus, is the tormenting Dhamma? Wrong view… wrong liberation—this, bhikkhus, is called the tormenting Dhamma. And what, bhikkhus, is the non-tormenting Dhamma? Right view… right liberation—this, bhikkhus, is called the non-tormenting Dhamma.” Eighth.

9. Ācayagāmisuttaṃ

9. The Discourse on Accumulation

142. ‘‘Ācayagāmiñca vo, bhikkhave, dhammaṃ desessāmi apacayagāmiñca. Taṃ suṇātha…pe… katamo ca, bhikkhave, ācayagāmī dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, ācayagāmī dhammo. Katamo ca, bhikkhave[Pg.455], apacayagāmī dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, apacayagāmī dhammo’’ti. Navamaṃ.

142. “Bhikkhus, I will teach you the Dhamma that leads to rebirth and the Dhamma that leads to Nibbāna. Listen to that… And what, bhikkhus, is the Dhamma that leads to rebirth? Wrong view… wrong liberation. This, bhikkhus, is called the Dhamma that leads to rebirth. And what, bhikkhus, is the Dhamma that leads to Nibbāna? Right view… right liberation. This, bhikkhus, is called the Dhamma that leads to Nibbāna.” Ninth.

10. Dukkhudrayasuttaṃ

10. The Discourse on Suffering as an Outcome

143. ‘‘Dukkhudrayañca vo, bhikkhave, dhammaṃ desessāmi sukhudrayañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhudrayo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, dukkhudrayo dhammo. Katamo ca, bhikkhave, sukhudrayo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sukhudrayo dhammo’’ti. Dasamaṃ.

143. “Bhikkhus, I will teach you the Dhamma that has suffering as its outcome and the Dhamma that has happiness as its outcome. Listen to that… And what, bhikkhus, is the Dhamma that has suffering as its outcome? Wrong view… wrong liberation. This, bhikkhus, is called the Dhamma that has suffering as its outcome. And what, bhikkhus, is the Dhamma that has happiness as its outcome? Right view… right liberation. This, bhikkhus, is called the Dhamma that has happiness as its outcome.” Tenth.

11. Dukkhavipākasuttaṃ

11. The Discourse on Painful Results

144. ‘‘Dukkhavipākañca vo, bhikkhave, dhammaṃ desessāmi sukhavipākañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhavipāko dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, dukkhavipāko dhammo. Katamo ca, bhikkhave, sukhavipāko dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sukhavipāko dhammo’’ti. Ekādasamaṃ.

144. “Bhikkhus, I will teach you the Dhamma that has painful results and the Dhamma that has pleasant results. Listen to that… And what, bhikkhus, is the Dhamma that has painful results? Wrong view… wrong liberation. This, bhikkhus, is called the Dhamma that has painful results. And what, bhikkhus, is the Dhamma that has pleasant results? Right view… right liberation. This, bhikkhus, is called the Dhamma that has pleasant results.” Eleventh.

Sādhuvaggo catuttho.

The Sādhu Chapter, the Fourth.

(15) 5. Ariyavaggo

(15) 5. The Noble Chapter

1. Ariyamaggasuttaṃ

1. The Discourse on the Noble Path

145. ‘‘Ariyamaggañca vo, bhikkhave, dhammaṃ desessāmi anariyamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo maggo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, anariyo maggo. Katamo ca, bhikkhave, ariyo maggo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, ariyo maggo’’ti. Paṭhamaṃ.

145. “Bhikkhus, I will teach you the Dhamma that is the noble path and the Dhamma that is the ignoble path. Listen to that… And what, bhikkhus, is the ignoble path? Wrong view… wrong liberation. This, bhikkhus, is called the ignoble path. And what, bhikkhus, is the noble path? Right view… right liberation. This, bhikkhus, is called the noble path.” First.

2. Kaṇhamaggasuttaṃ

2. The Discourse on the Dark Path

146. ‘‘Kaṇhamaggañca vo, bhikkhave, dhammaṃ desessāmi sukkamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, kaṇhamaggo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ [Pg.456] vuccati, bhikkhave, kaṇhamaggo. Katamo ca, bhikkhave, sukkamaggo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sukkamaggo’’ti. Dutiyaṃ.

146. “Bhikkhus, I will teach you the Dhamma that is the dark path and the Dhamma that is the bright path. Listen to that… And what, bhikkhus, is the dark path? Wrong view… wrong liberation. This, bhikkhus, is called the dark path. And what, bhikkhus, is the bright path? Right view… right liberation. This, bhikkhus, is called the bright path.” Second.

3. Saddhammasuttaṃ

3. The Discourse on the True Dhamma

147. ‘‘Saddhammañca vo, bhikkhave, dhammaṃ desessāmi asaddhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, asaddhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, asaddhammo. Katamo ca, bhikkhave, saddhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, saddhammo’’ti. Tatiyaṃ.

147. “Bhikkhus, I will teach you the true Dhamma and the untrue Dhamma. Listen to that... And what, bhikkhus, is the untrue Dhamma? Wrong view... wrong liberation—this, bhikkhus, is called the untrue Dhamma. And what, bhikkhus, is the true Dhamma? Right view... right liberation—this, bhikkhus, is called the true Dhamma.” The Third.

4. Sappurisadhammasuttaṃ

4. The Discourse on the Dhamma of a True Person

148. ‘‘Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha …pe… katamo ca, bhikkhave, asappurisadhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, asappurisadhammo. Katamo ca, bhikkhave, sappurisadhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sappurisadhammo’’ti. Catutthaṃ.

148. “Bhikkhus, I will teach you the Dhamma of a true person and the Dhamma of an untrue person. Listen to that... And what, bhikkhus, is the Dhamma of an untrue person? Wrong view... wrong liberation—this, bhikkhus, is called the Dhamma of an untrue person. And what, bhikkhus, is the Dhamma of a true person? Right view... right liberation—this, bhikkhus, is called the Dhamma of a true person.” The Fourth.

5. Uppādetabbasuttaṃ

5. The Discourse on What Should Be Brought into Being

149. ‘‘Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na uppādetabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na uppādetabbo dhammo. Katamo ca, bhikkhave, uppādetabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, uppādetabbo dhammo’’ti. Pañcamaṃ.

149. “Bhikkhus, I will teach you the Dhamma that should be brought into being and the Dhamma that should not be brought into being. Listen to that... And what, bhikkhus, is the Dhamma that should not be brought into being? Wrong view... wrong liberation—this, bhikkhus, is called the Dhamma that should not be brought into being. And what, bhikkhus, is the Dhamma that should be brought into being? Right view... right liberation—this, bhikkhus, is called the Dhamma that should be brought into being.” The Fifth.

6. Āsevitabbasuttaṃ

6. The Discourse on What Should Be Practiced

150. ‘‘Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi na āsevitabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na āsevitabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na āsevitabbo dhammo. Katamo ca, bhikkhave, āsevitabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, āsevitabbo dhammo’’ti. Chaṭṭhaṃ.

150. “Bhikkhus, I will teach you the Dhamma that should be practiced and the Dhamma that should not be practiced. Listen to that... And what, bhikkhus, is the Dhamma that should not be practiced? Wrong view... wrong liberation—this, bhikkhus, is called the Dhamma that should not be practiced. And what, bhikkhus, is the Dhamma that should be practiced? Right view... right liberation—this, bhikkhus, is called the Dhamma that should be practiced.” The Sixth.

7. Bhāvetabbasuttaṃ

7. The Discourse on What Should Be Developed

151. ‘‘Bhāvetabbañca [Pg.457] vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bhāvetabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na bhāvetabbo dhammo. Katamo ca, bhikkhave, bhāvetabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo’’ti. Sattamaṃ.

151. “Bhikkhus, I will teach you the Dhamma that should be developed and the Dhamma that should not be developed. Listen to that... And what, bhikkhus, is the Dhamma that should not be developed? Wrong view... wrong liberation—this, bhikkhus, is called the Dhamma that should not be developed. And what, bhikkhus, is the Dhamma that should be developed? Right view... right liberation—this, bhikkhus, is called the Dhamma that should be developed.” The Seventh.

8. Bahulīkātabbasuttaṃ

8. The Discourse on What Should Be Cultivated

152. ‘‘Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bahulīkātabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na bahulīkātabbo dhammo. Katamo ca, bhikkhave, bahulīkātabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo’’ti. Aṭṭhamaṃ.

152. “Bhikkhus, I will teach you the Dhamma that should be cultivated and the Dhamma that should not be cultivated. Listen to that… And what, bhikkhus, is the Dhamma that should not be cultivated? Wrong view… wrong liberation—this, bhikkhus, is called the Dhamma that should not be cultivated. And what, bhikkhus, is the Dhamma that should be cultivated? Right view… right liberation—this, bhikkhus, is called the Dhamma that should be cultivated.” The Eighth.

9. Anussaritabbasuttaṃ

9. The Discourse on What Should Be Recollected

153. ‘‘Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi na anussaritabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na anussaritabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na anussaritabbo dhammo. Katamo ca, bhikkhave, anussaritabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, anussaritabbo dhammo’’ti. Navamaṃ.

153. “Bhikkhus, I will teach you the Dhamma that should be recollected and the Dhamma that should not be recollected. Listen to that… And what, bhikkhus, is the Dhamma that should not be recollected? Wrong view… wrong liberation—this, bhikkhus, is called the Dhamma that should not be recollected. And what, bhikkhus, is the Dhamma that should be recollected? Right view… right liberation—this, bhikkhus, is called the Dhamma that should be recollected.” The Ninth.

10. Sacchikātabbasuttaṃ

10. The Discourse on What Should Be Realized

154. ‘‘Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na sacchikātabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na sacchikātabbo dhammo. Katamo ca, bhikkhave, sacchikātabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo’’ti. Dasamaṃ.

154. “Bhikkhus, I will teach you the Dhamma that should be realized and the Dhamma that should not be realized. Listen to that… And what, bhikkhus, is the Dhamma that should not be realized? Wrong view… wrong liberation—this, bhikkhus, is called the Dhamma that should not be realized. And what, bhikkhus, is the Dhamma that should be realized? Right view… right liberation—this, bhikkhus, is called the Dhamma that should be realized.” The Tenth.

Ariyavaggo pañcamo.

The Noble Chapter, the Fifth.

Tatiyapaṇṇāsakaṃ samattaṃ.

The Third Fifty is Concluded.

4. Catutthapaṇṇāsakaṃ

4. The Fourth Fifty

(16) 1. Puggalavaggo

(16) 1. The Chapter on Individuals

1. Sevitabbasuttaṃ

1. The Discourse on One to Be Associated With

155. ‘‘Dasahi[Pg.458], bhikkhave, dhammehi samannāgato puggalo na sevitabbo. Katamehi dasahi? Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti, micchāñāṇī hoti, micchāvimutti hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.

155. “Bhikkhus, a person endowed with ten qualities should not be associated with. What ten? He is of wrong view, of wrong intention, of wrong speech, of wrong action, of wrong livelihood, of wrong effort, of wrong mindfulness, of wrong concentration, of wrong knowledge, and of wrong liberation. Bhikkhus, a person endowed with these ten qualities should not be associated with.

‘‘Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo. Katamehi dasahi? Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo’’ti.

“Bhikkhus, a person endowed with ten qualities should be associated with. What ten? He is of right view, of right intention, of right speech, of right action, of right livelihood, of right effort, of right mindfulness, of right concentration, of right knowledge, and of right liberation. Bhikkhus, a person endowed with these ten qualities should be associated with.”

2-12. Bhajitabbādisuttāni

2-12. Discourses beginning with 'To Be Associated With'

156-166. ‘‘Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo…pe… bhajitabbo…pe… na payirupāsitabbo… payirupāsitabbo…pe… na pujjo hoti… pujjo hoti…pe… na pāsaṃso hoti… pāsaṃso hoti…pe… agāravo hoti… sagāravo hoti…pe… appatisso hoti… sappatisso hoti…pe… na ārādhako hoti … ārādhako hoti…pe… na visujjhati… visujjhati…pe… mānaṃ nādhibhoti… mānaṃ adhibhoti…pe. … paññāya na vaḍḍhati… paññāya vaḍḍhati…pe….

“Monks, a person endowed with ten qualities should not be associated with... should be associated with... should not be attended upon... should be attended upon... is not to be venerated... is to be venerated... is not praiseworthy... is praiseworthy... is disrespectful... is respectful... is without deference... is with deference... is not one who pleases... is one who pleases... is not purified... is purified... does not overcome conceit... overcomes conceit... does not grow in wisdom... grows in wisdom...”

‘‘Bahuṃ apuññaṃ pasavati… bahuṃ puññaṃ pasavati. Katamehi dasahi? Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti[Pg.459], sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṃ puññaṃ pasavatī’’ti.

“A person generates much demerit... a person generates much merit. With which ten? One is of right view, of right intention, of right speech, of right action, of right livelihood, of right effort, of right mindfulness, of right concentration, of right knowledge, and of right liberation. Monks, a person endowed with these ten qualities generates much merit.”

Puggalavaggo paṭhamo.

The First Chapter on Persons.

(17) 2. Jāṇussoṇivaggo

(17) 2. The Jāṇussoṇi Section

1. Brāhmaṇapaccorohaṇīsuttaṃ

1. The Discourse on the Brahmin’s Descent

167. Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.

167. Now at that time, the brahmin Jāṇussoṇi, having bathed his head on the uposatha day, dressed in a new pair of linen garments, and holding a handful of wet kusa grass, was standing to one side not far from the Blessed One.

Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja brāhmaṇakulassā’’ti? ‘‘Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā’’ti.

The Blessed One saw the brahmin Jāṇussoṇi standing to one side, his head bathed on the uposatha day, dressed in a new pair of linen garments, and holding a handful of wet kusa grass. Seeing him, the Blessed One said to him: “Why, brahmin, are you standing to one side, your head bathed on the uposatha day, dressed in a new pair of linen garments, and holding a handful of wet kusa grass? What observance is there for the brahmins today?” “Today, Master Gotama, is the Paccorohaṇī observance for the brahmins.”

‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī’’ti? ‘‘Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavanta’nti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī’’ti.

“But how, brahmin, is the Paccorohaṇī observance of the brahmins?” “Here, Master Gotama, on the uposatha day, the brahmins bathe their heads, dress in new linen garments, smear the ground with wet cow dung, spread it with green kusa grass, and between the sand pile and the fire-hut, they prepare a bed. That night, they rise three times and, with hands reverently joined, pay homage to the fire, saying: ‘We descend to you, O venerable one; we descend to you, O venerable one.’ And they satisfy the fire with abundant ghee, oil, and fresh butter. At the end of that night, they satisfy the brahmins with choice hard and soft foods. Thus, Master Gotama, is the Paccorohaṇī observance of the brahmins.”

‘‘Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī’’ti. ‘‘Yathā kathaṃ [Pg.460] pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī’’ti.

“The Paccorohaṇī observance of the brahmins is one way, brahmin, and the Paccorohaṇī observance in the Noble One’s Discipline is another.” “But how, Master Gotama, is there a Paccorohaṇī observance in the Noble One’s Discipline? It would be good if Master Gotama would teach me the Dhamma as to how the Paccorohaṇī observance occurs in the Noble One’s Discipline.”

‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Well then, brahmin, listen and attend carefully; I will speak.” “Yes, venerable sir,” the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this:

‘‘Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

“Here, brahmin, a noble disciple reflects thus: ‘The taking of life has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons the taking of life; he descends from the taking of life.

…Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

‘...Taking what is not given has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons taking what is not given; he descends from taking what is not given.

…Kāmesumicchācārassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya kāmesumicchācāraṃ pajahati; kāmesumicchācārā paccorohati.

‘...Sexual misconduct has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons sexual misconduct; he descends from sexual misconduct.

…Musāvādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya musāvādaṃ pajahati; musāvādā paccorohati.

‘...False speech has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons false speech; he descends from false speech.

…Pisuṇāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pisuṇaṃ vācaṃ pajahati; pisuṇāya vācāya paccorohati.

‘...Divisive speech has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons divisive speech; he descends from divisive speech.

…Pharusāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pharusaṃ vācaṃ pajahati; pharusāya vācāya paccorohati.

‘...Harsh speech has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons harsh speech; he descends from harsh speech.

…Samphappalāpassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya samphappalāpaṃ pajahati; samphappalāpā paccorohati.

‘...Frivolous speech has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons frivolous speech; he descends from frivolous speech.

…Abhijjhāya [Pg.461] kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya abhijjhaṃ pajahati; abhijjhāya paccorohati.

‘...Covetousness has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons covetousness; he descends from covetousness.

…Byāpādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya byāpādaṃ pajahati; byāpādā paccorohati.

‘...Ill will has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons ill will; he descends from ill will.

…Micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī’’ti.

‘...Wrong view has an evil result both in this very life and in the life to come.’ Having reflected thus, he abandons wrong view; he descends from wrong view. This, brahmin, is how the Paccorohaṇī observance occurs in the Noble One’s Discipline.”

‘‘Aññathā kho, bho gotama, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

“Indeed, Master Gotama, the desisting of the brahmins is of one kind, and the desisting in the Discipline of the Noble One is of another kind. Master Gotama, the desisting of the brahmins is not worth a sixteenth part of this desisting in the Discipline of the Noble One. Excellent, Master Gotama! … From this day forward, may Master Gotama remember me as a lay follower who has gone for refuge for life.” First Sutta.

2. Ariyapaccorohaṇīsuttaṃ

2. The Discourse on the Noble Desisting

168. ‘‘Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

168. “Monks, I will teach you the noble desisting. Listen to it, attend closely, and I will speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

“And what, monks, is the noble desisting? Here, monks, a noble disciple reflects thus: ‘Indeed, the destruction of life has an evil result, both in the present life and in the future.’ Having reflected thus with wisdom, he abandons the destruction of life; he desists from the destruction of life.

… ‘Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

‘Indeed, taking what is not given has an evil result, both in the present life and in the future.’ Having reflected thus with wisdom, he abandons taking what is not given; he desists from taking what is not given.

… ‘Kāmesumicchācārassa kho pāpako vipāko…pe… kāmesumicchācārā paccorohati.

‘Indeed, sexual misconduct has an evil result…’ Having reflected thus with wisdom, he abandons sexual misconduct; he desists from sexual misconduct.

… ‘Musāvādassa [Pg.462] kho pāpako vipāko…pe… musāvādā paccorohati.

‘Indeed, false speech has an evil result…’ Having reflected thus with wisdom, he abandons false speech; he desists from false speech.

… ‘Pisuṇāya vācāya kho pāpako vipāko…pe… pisuṇāya vācāya paccorohati.

‘Indeed, slanderous speech has an evil result…’ Having reflected thus with wisdom, he abandons slanderous speech; he desists from slanderous speech.

… ‘Pharusāya vācāya kho pāpako vipāko…pe… pharusāya vācāya paccorohati.

‘Indeed, harsh speech has an evil result…’ Having reflected thus with wisdom, he abandons harsh speech; he desists from harsh speech.

… ‘Samphappalāpassa kho pāpako vipāko…pe… samphappalāpā paccorohati.

‘Indeed, frivolous speech has an evil result…’ Having reflected thus with wisdom, he abandons frivolous speech; he desists from frivolous speech.

… ‘Abhijjhāya kho pāpako vipāko…pe… abhijjhāya paccorohati.

‘Indeed, covetousness has an evil result…’ Having reflected thus with wisdom, he abandons covetousness; he desists from covetousness.

… ‘Byāpādassa kho pāpako vipāko…pe… byāpādā paccorohati.

‘Indeed, ill will has an evil result…’ Having reflected thus with wisdom, he abandons ill will; he desists from ill will.

‘‘Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī’’ti. Dutiyaṃ.

‘Indeed, wrong view has an evil result, both in the present life and in the future.’ Having reflected thus with wisdom, he abandons wrong view; he desists from wrong view. This, monks, is called the noble desisting.” Second Sutta.

3. Saṅgāravasuttaṃ

3. The Saṅgārava Sutta

169. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

169. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged joyful greetings with the Blessed One. After concluding the joyful and memorable talk, he sat down at a suitable place. Sitting at a suitable place, the brahmin Saṅgārava said this to the Blessed One:

‘‘Kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīra’’nti? ‘‘Pāṇātipāto kho, brāhmaṇa, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ kho, brāhmaṇa, orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

“Venerable Gotama, what is the near shore, and what is the far shore?” “Brahmin, the destruction of life is the near shore; abstention from the destruction of life is the far shore. Taking what is not given is the near shore; abstention from taking what is not given is the far shore. Wrong conduct in sensual pleasures is the near shore; abstention from wrong conduct in sensual pleasures is the far shore. False speech is the near shore; abstention from false speech is the far shore. Slanderous speech is the near shore; abstention from slanderous speech is the far shore. Harsh speech is the near shore; abstention from harsh speech is the far shore. Frivolous talk is the near shore; abstention from frivolous talk is the far shore. Covetousness is the near shore; non-covetousness is the far shore. Ill will is the near shore; non-ill will is the far shore. Wrong view is the near shore; right view is the far shore. This, brahmin, is the near shore, and this is the far shore.

‘‘Appakā [Pg.463] te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Few are those among humans, the people who go to the far shore; this other populace just runs along the shore.

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

But those people who practice in accordance with the Dhamma in the well-expounded Dhamma, having crossed over the realm of Death, which is very difficult to cross, will reach the far shore.

‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

A wise person, having abandoned the dark state, should cultivate the bright state. Having come from the home to the homeless state, to that seclusion where it is difficult to delight.

‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

Therein, a wise person should wish for delight, having abandoned sensual pleasures, being one with no impediments. One should purify oneself from the defilements of the mind.

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. tatiyaṃ;

Those whose minds are well and thoroughly developed in the factors of enlightenment, who, without clinging, delight in the relinquishing of grasping; those whose taints are destroyed, who are possessed of great radiance, they are fully extinguished in the world.” Third Sutta.

4. Orimasuttaṃ

4. The Near Shore Sutta

170. ‘‘Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha…pe… katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Pāṇātipāto, bhikkhave, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

170. “Monks, I will teach the near shore and the far shore. Listen to that… Monks, what is the near shore, and what is the far shore? Monks, the destruction of life is the near shore; abstention from the destruction of life is the far shore. Taking what is not given is the near shore; abstention from taking what is not given is the far shore. Wrong conduct in sensual pleasures is the near shore; abstention from wrong conduct in sensual pleasures is the far shore. False speech is the near shore; abstention from false speech is the far shore. Slanderous speech is the near shore; abstention from slanderous speech is the far shore. Harsh speech is the near shore; abstention from harsh speech is the far shore. Frivolous talk is the near shore; abstention from frivolous talk is the far shore. Covetousness is the near shore; non-covetousness is the far shore. Ill will is the near shore; non-ill will is the far shore. Wrong view is the near shore; right view is the far shore. This, monks, is the near shore, and this is the far shore.”

‘‘Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

Few are those among humans who go to the far shore; this other populace just runs along this shore.

‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

But those who practice in accordance with the Dhamma in the well-expounded Dhamma—they will reach the far shore, having crossed over the realm of Death, which is very difficult to cross.

‘‘Kaṇhaṃ [Pg.464] dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

Having abandoned the dark state, a wise person should cultivate the bright. Having gone from home to homelessness, to that seclusion where it is difficult to delight.

‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

Therein one should wish for delight. Having abandoned sensual pleasures, possessing nothing, the wise person should purify the self of the mind's defilements.

‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā’’ti. catutthaṃ;

Those whose minds are well and thoroughly developed in the factors of enlightenment; who, without clinging, delight in the relinquishing of grasping; whose taints are destroyed, who are possessed of great radiance—they are fully extinguished in the world.” Fourth.

5. Paṭhamaadhammasuttaṃ

5. The First Discourse on Unrighteousness

171. ‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

171. Bhikkhus, unrighteousness should be understood, and what is harmful; and the Dhamma should be understood, and what is beneficial. Having understood unrighteousness and what is harmful, and having understood the Dhamma and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.

‘‘Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.

And what, bhikkhus, is unrighteousness and what is harmful? The destruction of life, taking what is not given, misconduct in sensual pleasures, false speech, slanderous speech, harsh speech, frivolous talk, covetousness, ill will, and wrong view—this, bhikkhus, is called unrighteousness and what is harmful.

‘‘Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.

And what, bhikkhus, is the Dhamma and what is beneficial? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from misconduct in sensual pleasures, abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from frivolous talk, non-covetousness, non-ill will, and right view—this, bhikkhus, is called the Dhamma and what is beneficial.

‘‘‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Pañcamaṃ.

‘Bhikkhus, unrighteousness should be understood, and what is harmful; and the Dhamma should be understood, and what is beneficial. Having understood unrighteousness and what is harmful, and having understood the Dhamma and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.’ It was in reference to this that this was said. Fifth.

6. Dutiyaadhammasuttaṃ

6. The Second Discourse on Unrighteousness

172. ‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo [Pg.465] yathā attho tathā paṭipajjitabba’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

172. Bhikkhus, unrighteousness should be understood, and the Dhamma; what is harmful should be understood, and what is beneficial. Having understood unrighteousness and the Dhamma, and having understood what is harmful and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial. The Blessed One said this. Having said this, the Sugata rose from his seat and entered the dwelling.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

Then, not long after the Blessed One had departed, this thought occurred to those bhikkhus: “Friends, the Blessed One, having given us this summary in brief without analyzing the meaning in detail, has risen from his seat and entered the dwelling, saying: ‘Bhikkhus, unrighteousness should be understood, and the Dhamma; what is harmful should be understood, and what is beneficial. Having understood unrighteousness and the Dhamma, and having understood what is harmful and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.’ Now, who could analyze in detail the meaning of this summary given in brief by the Blessed One, the meaning of which was not analyzed in detail?”

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’’ti.

Then this thought occurred to those bhikkhus: “This Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. The Venerable Mahākaccāna is capable of analyzing in detail the meaning of this summary given in brief by the Blessed One, the meaning of which was not analyzed in detail. What if we were to approach the Venerable Mahākaccāna and, having approached him, ask about this matter? As the Venerable Mahākaccāna explains it to us, so shall we bear it in mind.”

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

Then those bhikkhus approached the Venerable Mahākaccāna. Having approached, they exchanged courteous greetings with the Venerable Mahākaccāna. Having concluded their friendly and memorable talk, they sat down to one side. Seated to one side, those bhikkhus said this to the Venerable Mahākaccāna:

‘‘Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti.

“Friend Kaccāna, the Blessed One, having given us this summary in brief without analyzing the meaning in detail, has risen from his seat and entered the dwelling, saying: ‘Bhikkhus, unrighteousness should be understood, and the Dhamma; what is harmful should be understood, and what is beneficial. Having understood unrighteousness and the Dhamma, and having understood what is harmful and what is beneficial, one should practice in accordance with the Dhamma and in accordance with what is beneficial.’”

‘‘Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena [Pg.466] uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Friend, not long after the Blessed One had departed, this thought occurred to us: ‘Friends, the Blessed One, having given us this summary in brief without analyzing the meaning in detail, has risen from his seat and entered the dwelling, saying: “Bhikkhus, unrighteousness… and so on… one should practice accordingly.” Now, who could analyze in detail the meaning of this summary given in brief by the Blessed One, the meaning of which was not analyzed in detail?’”

‘‘Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno’’ti.

“Friend, this thought occurred to us: ‘This Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise fellow practitioners of the holy life. The Venerable Mahākaccāna is capable of analyzing in detail the meaning of this summary given in brief by the Blessed One, the meaning of which was not analyzed in detail. Let us approach the Venerable Mahākaccāna; having approached the Venerable Mahākaccāna, let us ask about this matter. As the Venerable Mahākaccāna explains it to us, so shall we bear it in mind.’ May the Venerable Mahākaccāna analyze it.”

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāraṃ gavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya. Evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti.

“Friends, it is just as if a man needing heartwood, seeking heartwood, wandering in search of heartwood, were to bypass the root and the trunk of a great, standing tree possessing heartwood, and think that heartwood should be sought among the branches and leaves. So it is for you venerable ones: with the Teacher present before you, you bypass that Blessed One and think that we should be asked about this matter. For, friends, that Blessed One knows what is to be known, sees what is to be seen; he has become the eye, has become knowledge, has become the Dhamma, has become the supreme. He is the speaker, the proclaimer, the guide to the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. This was indeed the time for you to approach the Blessed One himself and ask about this matter. As the Blessed One would explain it to you, so you should remember it.”

‘‘Addhā, āvuso kaccāna, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’’ti.

“Indeed, friend Kaccāna, the Blessed One knows what is to be known, sees what is to be seen; he has become the eye, has become knowledge, has become the Dhamma, has become the supreme. He is the speaker, the proclaimer, the guide to the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was indeed the time for us to approach the Blessed One himself and ask about this matter. As the Blessed One would explain it to us, so we would remember it. Moreover, the Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise fellow practitioners. The Venerable Mahākaccāna is capable of analyzing in detail the meaning of this summary given in brief by the Blessed One, the meaning of which was not analyzed in detail. Let the Venerable Mahākaccāna analyze it, without making it a burden.”

‘‘Tena [Pg.467] hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, āvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Athāyasmā mahākaccāno etadavoca –

“In that case, friends, listen and pay close attention; I will speak.” “Yes, friend,” those monks replied to the Venerable Mahākaccāna. Then the Venerable Mahākaccāna said this:

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti.

“Friends, the Blessed One, having pointed out a summary in brief for us without analyzing the meaning in detail, rose from his seat and entered the dwelling, saying: ‘Monks, what is not the Dhamma should be known… and one should practice accordingly.’”

‘‘Katamo, cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? ‘‘Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“And what, friends, is not the Dhamma? And what is the Dhamma? And what is not the benefit? And what is the benefit? The destruction of life, friends, is not the Dhamma; abstention from the destruction of life is the Dhamma. And whatever many evil, unwholesome states arise on account of the destruction of life, this is not the benefit. And on account of abstention from the destruction of life, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Adinnādānaṃ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Taking what is not given, friends, is not the Dhamma; abstention from taking what is not given is the Dhamma. And whatever many evil, unwholesome states arise on account of taking what is not given, this is not the benefit. And on account of abstention from taking what is not given, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Sexual misconduct, friends, is not the Dhamma; abstention from sexual misconduct is the Dhamma. And whatever many evil, unwholesome states arise on account of sexual misconduct, this is not the benefit. And on account of abstention from sexual misconduct, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“False speech, friends, is not the Dhamma; abstention from false speech is the Dhamma. And whatever many evil, unwholesome states arise on account of false speech, this is not the benefit. And on account of abstention from false speech, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Divisive speech, friends, is not the Dhamma; abstention from divisive speech is the Dhamma. And whatever many evil, unwholesome states arise on account of divisive speech, this is not the benefit. And on account of abstention from divisive speech, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Pharusā [Pg.468] vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Harsh speech, friends, is not the Dhamma; abstention from harsh speech is the Dhamma. And whatever many evil, unwholesome states arise on account of harsh speech, this is not the benefit. And on account of abstention from harsh speech, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Samphappalāpo, āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Frivolous speech, friends, is not the Dhamma; abstention from frivolous speech is the Dhamma. And whatever many evil, unwholesome states arise on account of frivolous speech, this is not the benefit. And on account of abstention from frivolous speech, many wholesome states go to the fulfillment of development; this is the benefit.

‘‘Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Covetousness, friends, is not the Dhamma; non-covetousness is the Dhamma. And whatever many evil, unwholesome states arise on account of covetousness, this is not the benefit. And on account of non-covetousness, many wholesome states go to the fulfillment of development; this is the benefit.”

‘‘Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

Friends, ill will is not the Dhamma; non-ill will is the Dhamma. And the many evil, unwholesome states that arise on account of ill will, this is a detriment. And on account of non-ill will, many wholesome states go to the fulfillment of development; this is a benefit.

‘‘Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

Friends, wrong view is not the Dhamma; right view is the Dhamma. And the many evil, unwholesome states that arise on account of wrong view, this is a detriment. And on account of right view, many wholesome states go to the fulfillment of development; this is a benefit.”

‘‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

“Friends, the Blessed One, having set forth a summary for us in brief without analyzing the meaning in detail, rose from his seat and entered the monastery, saying: ‘Monks, what is not the Dhamma should be known… and one should practice accordingly.’ Friends, of this summary set forth in brief by the Blessed One, the meaning of which was not analyzed in detail, I understand the meaning in detail. If you wish, friends, you may approach the Blessed One himself and ask about this matter. As the Blessed One explains it to you, so should you bear it in mind.”

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu[Pg.469]; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Very well, friend.” Having delighted in and rejoiced at the words of the Venerable Mahākaccāna, those monks rose from their seats and approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those monks said this to the Blessed One:

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti.

“Venerable Sir, the Blessed One, having set forth a summary for us in brief without analyzing the meaning in detail, rose from his seat and entered the monastery, saying: ‘Monks, what is not the Dhamma should be known… and one should practice accordingly.’”

‘‘Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabba’nti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Venerable Sir, not long after the Blessed One had departed, this thought occurred to us: ‘Friends, the Blessed One, having set forth this summary for us in brief without analyzing the meaning in detail, rose from his seat and entered the monastery, saying: “Monks, what is not the Dhamma should be known… and one should practice accordingly.” Who, now, might analyze in detail the meaning of this summary set forth in brief by the Blessed One, the meaning of which was not analyzed in detail?’”

‘‘Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti.

“Venerable Sir, this thought occurred to us: ‘This Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. The Venerable Mahākaccāna is able to analyze in detail the meaning of this summary set forth in brief by the Blessed One, the meaning of which was not analyzed in detail. Let us now go to the Venerable Mahākaccāna and, having approached him, let us ask him about this matter. As the Venerable Mahākaccāna explains it to us, so shall we bear it in mind.’”

‘‘Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto’’ti.

“Then, Venerable Sir, we went to the Venerable Mahākaccāna and, having approached him, we asked him about this matter. For us, Venerable Sir, the meaning was well analyzed by the Venerable Mahākaccāna with these letters, these words, and these phrases.”

‘‘Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso ceva tassa attho. Evañca naṃ dhāreyyāthā’’ti. Chaṭṭhaṃ.

“Excellent, excellent, monks! Monks, Mahākaccāna is wise. Monks, Mahākaccāna is of great wisdom. If you, monks, had approached me and asked about this matter, I too would have explained it in the very same way that it was explained by Mahākaccāna. This is its very meaning. And you should bear it in mind thus.” Sixth.

7. Tatiyaadhammasuttaṃ

7. The Third Discourse on What is Not the Dhamma

173. ‘‘Adhammo [Pg.470] ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

173. “Monks, what is not the Dhamma should be known, and the Dhamma should be known; what is a detriment should be known, and what is a benefit should be known. Having known what is not the Dhamma and the Dhamma, and having known what is a detriment and what is a benefit, one should practice in accordance with the Dhamma and in accordance with what is a benefit.

‘‘Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“And what, monks, is not the Dhamma, and what is the Dhamma? What is a detriment, and what is a benefit? The taking of life, monks, is not the Dhamma; abstaining from the taking of life is the Dhamma. And the many evil, unwholesome states that arise on account of taking life, this is a detriment. And on account of abstaining from taking life, many wholesome states go to the fulfillment of development; this is a benefit.

‘‘Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo… kāmesumicchācāro, bhikkhave, adhammo; kāmesumicchācārā veramaṇī dhammo… musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo… pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo… pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo… samphappalāpo, bhikkhave, adhammo; samphappalāpā veramaṇī dhammo… abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo… byāpādo, bhikkhave, adhammo; abyāpādo dhammo….

“Monks, taking what is not given is not the Dhamma; abstaining from taking what is not given is the Dhamma… Monks, sexual misconduct is not the Dhamma; abstaining from sexual misconduct is the Dhamma… Monks, false speech is not the Dhamma; abstaining from false speech is the Dhamma… Monks, slanderous speech is not the Dhamma; abstaining from slanderous speech is the Dhamma… Monks, harsh speech is not the Dhamma; abstaining from harsh speech is the Dhamma… Monks, frivolous speech is not the Dhamma; abstaining from frivolous speech is the Dhamma… Monks, covetousness is not the Dhamma; non-covetousness is the Dhamma… Monks, ill will is not the Dhamma; non-ill will is the Dhamma….

‘‘Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Monks, wrong view is not the Dhamma; right view is the Dhamma. And the many evil, unwholesome states that arise on account of wrong view, this is a detriment. And on account of right view, many wholesome states go to the fulfillment of development; this is a benefit.”

‘‘‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabba’nti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti. Sattamaṃ.

“‘Bhikkhus, what is not Dhamma should be understood, and what is Dhamma should be understood; what is unbeneficial should be understood, and what is beneficial should be understood. Having understood what is not Dhamma and what is Dhamma, what is unbeneficial and what is beneficial, one should practice in accordance with the Dhamma and what is beneficial.’ Thus was it said, and it was in reference to this that it was said.” The seventh.

8. Kammanidānasuttaṃ

8. The Discourse on the Cause of Kamma

174. ‘‘Pāṇātipātampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

174. “Bhikkhus, I declare the destruction of life to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Adinnādānampāhaṃ[Pg.471], bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare taking what is not given to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Kāmesumicchācārampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare sexual misconduct to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Musāvādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare false speech to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Pisuṇavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare slanderous speech to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Pharusavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare harsh speech to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Samphappalāpampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare frivolous speech to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Abhijjhampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare covetousness to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Byāpādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Bhikkhus, I declare ill will to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause.

‘‘Micchādiṭṭhimpāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo’’ti. Aṭṭhamaṃ.

“Bhikkhus, I declare wrong view to be of three kinds: that which has greed as its cause, that which has hatred as its cause, and that which has delusion as its cause. Thus, bhikkhus, greed is a source for the arising of kamma, hatred is a source for the arising of kamma, and delusion is a source for the arising of kamma. With the destruction of greed, the source of kamma is destroyed; with the destruction of hatred, the source of kamma is destroyed; with the destruction of delusion, the source of kamma is destroyed.” The eighth.

9. Parikkamanasuttaṃ

9. The Discourse on Abandonment

175. ‘‘Saparikkamano ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṃ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṃ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṃ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṃ hoti. Pisuṇavācassa[Pg.472], bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṃ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṃ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṃ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṃ hoti. Byāpannacittassa, bhikkhave, abyāpādo parikkamanaṃ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṃ hoti. Evaṃ kho, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano’’ti. Navamaṃ.

175. “Bhikkhus, this Dhamma is with abandonment; this Dhamma is not without abandonment. And how, bhikkhus, is this Dhamma with abandonment, and not without abandonment? For one who destroys life, bhikkhus, abstaining from the destruction of life is the abandonment. For one who takes what is not given, bhikkhus, abstaining from taking what is not given is the abandonment. For one who engages in sexual misconduct, bhikkhus, abstaining from sexual misconduct is the abandonment. For one who speaks falsely, bhikkhus, abstaining from false speech is the abandonment. For one who speaks slanderously, bhikkhus, abstaining from slanderous speech is the abandonment. For one who speaks harshly, bhikkhus, abstaining from harsh speech is the abandonment. For one who engages in frivolous speech, bhikkhus, abstaining from frivolous speech is the abandonment. For one who is covetous, bhikkhus, non-covetousness is the abandonment. For one with a mind of ill will, bhikkhus, non-ill will is the abandonment. For one with wrong view, bhikkhus, right view is the abandonment. Thus, bhikkhus, this Dhamma is with abandonment; this Dhamma is not without abandonment.” The ninth.

10. Cundasuttaṃ

10. The Discourse with Cunda

176. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā etadavoca – ‘‘kassa no tvaṃ, cunda, soceyyāni rocesī’’ti? ‘‘Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī’’ti.

176. Thus have I heard. At one time the Blessed One was dwelling at Pāvā in the mango grove of Cunda the smith’s son. Then Cunda the smith’s son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said this to Cunda the smith’s son who was sitting to one side: “Whose purifications, Cunda, do you approve of?” “Venerable sir, the Western brahmins, who carry water pots, wear garlands of water-weeds, attend the fire, and descend into the water, prescribe purifications; I approve of their purifications.”

‘‘Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī’’ti? ‘‘Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṃ āmaseyyāsi; no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi; no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi; no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī’ti. Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā [Pg.473] kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī’’ti.

“And how, Cunda, do the Western brahmins, who carry water pots, wear garlands of water-weeds, attend the fire, and descend into the water, prescribe purifications?” “Here, venerable sir, are the Western brahmins, who carry water pots, wear garlands of water-weeds, attend the fire, and descend into the water. They instruct their disciples thus: ‘Come now, good man, rising early from your bed, you should touch the earth; if you do not touch the earth, you should touch wet cow dung; if you do not touch wet cow dung, you should touch green grass; if you do not touch green grass, you should attend the fire; if you do not attend the fire, you should pay homage to the sun with joined palms; if you do not pay homage to the sun with joined palms, you should descend into the water for the third time in the evening.’ Thus, venerable sir, the Western brahmins, who carry water pots, wear garlands of water-weeds, attend the fire, and descend into the water, prescribe purifications; I approve of their purifications.”

‘‘Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī’’ti.

“Cunda, the Western brahmins, who carry water pots, wear garlands of water-weeds, attend the fire, and descend into the water, prescribe purifications in one way, but in the Noble One’s discipline, purification is otherwise.” “But how, venerable sir, is purification in the Noble One’s discipline? It would be good, venerable sir, if the Blessed One would teach me the Dhamma so that I may know how purification is in the Noble One’s discipline.”

‘‘Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca –

“In that case, Cunda, listen and pay close attention; I will speak.” “Yes, venerable sir,” Cunda the smith's son replied to the Blessed One. The Blessed One said this:

‘‘Tividhaṃ kho, cunda, kāyena asoceyyaṃ hoti; catubbidhaṃ vācāya asoceyyaṃ hoti; tividhaṃ manasā asoceyyaṃ hoti.

“Cunda, there is threefold bodily impurity, fourfold verbal impurity, and threefold mental impurity.”

‘‘Kathañca, cunda, tividhaṃ kāyena asoceyyaṃ hoti? ‘‘Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

“And how, Cunda, is there threefold bodily impurity? Here, Cunda, someone is a killer of living beings, cruel, bloody-handed, devoted to killing and violence, merciless to all living beings.

‘‘Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“He is one who takes what is not given. Whatever property belonging to another, whether in a village or in the wilderness, he takes it with thievish intent, it not having been given.

‘‘Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena asoceyyaṃ hoti.

“He engages in sexual misconduct. He has sexual relations with women who are protected by their mother, by their father, by both mother and father, by their brother, by their sister, by their relatives, by their clan, or by the Dhamma; women with a husband; women liable to punishment; or even those betrothed with a garland. Thus, Cunda, there is threefold bodily impurity.”

‘‘Kathañca, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho [Pg.474] purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti; apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

“And how, Cunda, is there fourfold verbal impurity? Here, Cunda, someone is a liar. When summoned to a council, an assembly, a gathering of relatives, a gathering of guilds, or to the royal court, and questioned as a witness: ‘Come, good man, say what you know,’ not knowing, he says, ‘I know’; or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see’; or seeing, he says, ‘I do not see.’ Thus, for his own sake, for another’s sake, or for some trifling material gain, he knowingly speaks a lie.

‘‘Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

“He speaks divisively. Having heard something here, he reports it elsewhere to create division among these people, or having heard something elsewhere, he reports it to these people to create division among those. Thus he is a splitter of the united, or one who encourages division among the divided; he delights in discord, enjoys discord, is pleased with discord, and speaks words that create discord.

‘‘Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

“He speaks harsh words. He utters such speech as is abrasive, coarse, bitter to others, stinging to others, close to anger, and not conducive to concentration.

‘‘Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti.

“He is one who speaks frivolous chatter. He speaks at the wrong time, speaks what is not true, speaks what is unbeneficial, speaks what is not the Dhamma, and speaks what is not the Vinaya. He is one who utters speech that is not worth treasuring, at the wrong time, without reference, without limit, and unconnected with benefit. In this way, Cunda, there is fourfold impurity by way of speech.

‘‘Kathañca, cunda, tividhaṃ manasā asoceyyaṃ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.

“And how, Cunda, is there threefold impurity by way of mind? Here, Cunda, a certain person is covetous. He is one who covets the property and belongings of another, thinking: ‘Oh, may what belongs to another be mine!’

‘‘Byāpannacitto hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti.

“He is one who has a mind of ill will, with corrupt mental intentions, thinking: ‘May these beings be killed, or bound, or cut off, or destroyed, or may they not exist at all!’

‘‘Micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, manasā tividhaṃ asoceyyaṃ hoti.

“He is one who has wrong view, a distorted perspective, thinking: ‘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 and brahmins who are rightly directed and rightly practicing, who, having realized this world and the other world for themselves through direct knowledge, make them known.’ In this way, Cunda, there is threefold impurity by way of mind.

‘‘Ime [Pg.475] kho, cunda, dasa akusalakammapathā. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti.

“These, Cunda, are the ten unwholesome courses of action. One who is endowed with these ten unwholesome courses of action, Cunda, is impure indeed, even if, rising early from bed, he touches the earth; and he is impure indeed even if he does not touch the earth.

‘‘Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.

“He is impure indeed, even if he touches wet cow dung; and he is impure indeed even if he does not touch wet cow dung.

‘‘Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.

“He is impure indeed, even if he touches green grass; and he is impure indeed even if he does not touch green grass.

‘‘Aggiṃ cepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti.

“He is impure indeed, even if he tends the fire; and he is impure indeed even if he does not tend the fire.

‘‘Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti.

“He is impure indeed, even if he worships the sun with joined palms; and he is impure indeed even if he does not worship the sun with joined palms.

‘‘Sāyatatiyakaṃ cepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.

“He is impure indeed, even if he descends into the water for the third time in the evening; and he is impure indeed even if he does not descend into the water for the third time in the evening. For what reason? These ten unwholesome courses of action, Cunda, are themselves impure and are makers of impurity.

‘‘Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.

“Furthermore, Cunda, on account of being endowed with these ten unwholesome courses of action, hell is discerned, the animal realm is discerned, the sphere of afflicted spirits is discerned, or whatever other woeful destinations there may be.

‘‘Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti; catubbidhaṃ vācāya soceyyaṃ hoti; tividhaṃ manasā soceyyaṃ hoti.

“Indeed, Cunda, there is threefold purity by way of body, fourfold purity by way of speech, and threefold purity by way of mind.

‘‘Kathaṃ, cunda, tividhaṃ kāyena soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

“And how, Cunda, is there threefold purity by way of body? Here, Cunda, a certain person, having abandoned the taking of life, abstains from the taking of life. With rod laid down and weapon laid down, he is conscientious, compassionate, and dwells with compassion for the welfare of all living beings.

‘‘Adinnādānaṃ [Pg.476] pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“Having abandoned taking what is not given, he abstains from taking what is not given. He is not one who takes what is not given, with thievish intent, be it the property and belongings of another in a village or in the wilderness.

‘‘Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.

Having abandoned sexual misconduct, he abstains from sexual misconduct. He is not one who transgresses with such women as are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Dhamma; or those who have a husband, are under penalty, or are even betrothed by a garland of flowers. In this way, Cunda, there is threefold purity by way of body.

‘‘Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti? Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

And how, Cunda, is there fourfold purity by way of speech? Here, Cunda, a certain person, having abandoned false speech, abstains from false speech. When he has gone to a council, to an assembly, to the midst of his relatives, to his guild, or to the royal court, and is brought in and questioned as a witness, ‘Come, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ and knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ and seeing, he says, ‘I see.’ Thus he is not one who speaks a deliberate lie for his own sake, for the sake of another, or for the sake of some trivial material gain.

‘‘Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

Having abandoned slanderous speech, he abstains from slanderous speech. He is not one who, having heard something here, repeats it elsewhere to cause a division among these people; or, having heard something elsewhere, repeats it to these people to cause a division among those people. Thus, he is a reconciler of those who are divided and an encourager of those who are united. Delighting in concord, rejoicing in concord, finding joy in concord, he is one who speaks words that create concord.

‘‘Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

Having abandoned harsh speech, he abstains from harsh speech. He is one who speaks such speech as is faultless, pleasing to the ear, endearing, goes to the heart, is civilized, is beloved by the many, and is agreeable to the many.

‘‘Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya soceyyaṃ hoti.

Having abandoned frivolous chatter, he abstains from frivolous chatter. He speaks at the proper time, speaks what is true, speaks what is beneficial, speaks on the Dhamma, and speaks on the Vinaya. He is one who speaks, at the proper time, words that are worth treasuring, are accompanied by reason, are circumscribed, and are connected with benefit. In this way, Cunda, there is fourfold purity by way of speech.

‘‘Kathañca[Pg.477], cunda, tividhaṃ manasā soceyyaṃ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhitā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.

And how, Cunda, is there threefold purity by way of mind? Here, Cunda, a certain person is not covetous. He does not covet the property and belongings of another, thinking: ‘Oh, may that which belongs to another be mine!’

‘‘Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṃ pariharantū’ti.

He is of a mind without ill will, with a mental resolve uncorrupted by malice: ‘May these beings be without enmity, without affliction, without distress, and may they maintain themselves in happiness!’

‘‘Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.

He has right view, an undistorted vision: ‘There is what is given, there is what is sacrificed, there is what is offered; there is fruit and result of wholesome and unwholesome actions; there is this world, there is the next world; there is mother, there is father; there are spontaneously arisen beings; there are in the world ascetics and brahmins who are proceeding rightly and practicing rightly, who, having realized this world and the next for themselves through direct knowledge, make it known.’ In this way, Cunda, there is threefold purity by way of mind.

‘‘Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti.

These, Cunda, are the ten wholesome courses of action. Endowed with these ten wholesome courses of action, Cunda, if one, rising early from bed, touches the earth, one is indeed pure; and if one does not touch the earth, one is indeed pure.

‘‘Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.

If one touches wet cow dung, one is indeed pure; and if one does not touch wet cow dung, one is indeed pure.

‘‘Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.

If one touches green grass, one is indeed pure; and if one does not touch green grass, one is indeed pure.

‘‘Aggiṃ cepi paricarati, suciyeva hoti; no cepi aggiṃ paricarati, suciyeva hoti.

If one attends to a fire, one is indeed pure; and if one does not attend to a fire, one is indeed pure.

‘‘Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, suciyeva hoti.

If, with hands clasped in reverence, one pays homage to the sun, one is indeed pure; and if, with hands clasped in reverence, one does not pay homage to the sun, one is indeed pure.

‘‘Sāyatatiyakaṃ cepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.

If one descends into the water for the third time in the evening, one is indeed pure; and if one does not descend into the water for the third time in the evening, one is indeed pure. For what reason? These ten wholesome courses of action, Cunda, are themselves pure and are purifiers.

‘‘Imesaṃ [Pg.478] pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo’’ti.

Moreover, Cunda, it is because of being endowed with these ten wholesome courses of action that devas are discerned, humans are discerned, and whatever other good destinations there may be.

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

When this was said, Cunda the smith’s son said this to the Blessed One: “Excellent, venerable sir! … May the Blessed One remember me as a lay follower who has gone for refuge for life, from this day forward.” The tenth.

11. Jāṇussoṇisuttaṃ

11. The Discourse to Jāṇussoṇi

177. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

177. Then the brahmin Jāṇussoṇi approached the Blessed One. Having approached, he exchanged friendly greetings with the Blessed One. After concluding a pleasant and memorable conversation, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One:

‘‘Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma – ‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū’ti. Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati; kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantī’’ti? ‘‘Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne’’ti.

“Master Gotama, we are indeed brahmins. We give gifts and make offerings for the deceased, thinking: ‘May this gift reach our departed relatives and kinsmen; may our departed relatives and kinsmen partake of this gift.’ Master Gotama, does that gift reach the departed relatives and kinsmen? Do those departed relatives and kinsmen partake of that gift?” “Brahmin, it reaches them in a possible case, but not in an impossible case.”

‘‘Katamaṃ pana, bho gotama, ṭhānaṃ, katamaṃ aṭṭhāna’’nti? ‘‘Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati. Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

“Master Gotama, what, then, is a suitable destination, and what is an unsuitable destination?” “Here, brahmin, a certain person destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, engages in frivolous talk, is covetous, has a mind of ill will, and holds wrong view. With the breakup of the body, after death, he is reborn in hell. Whatever is the food of beings in hell, on that he subsists there, by that he is sustained there. This, brahmin, is an unsuitable destination, where for one established therein, that gift does not reach him.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati. Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena [Pg.479] so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

“Furthermore, brahmin, a certain person destroys life… and holds wrong view. With the breakup of the body, after death, he is reborn in the animal realm. Whatever is the food of beings in the animal realm, on that he subsists there, by that he is sustained there. This too, brahmin, is an unsuitable destination, where for one established therein, that gift does not reach him.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

“Furthermore, brahmin, a certain person abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from frivolous talk, is not covetous, is without a mind of ill will, and holds right view. With the breakup of the body, after death, he is reborn into the companionship of human beings. Whatever is the food of human beings, on that he subsists there, by that he is sustained there. This too, brahmin, is an unsuitable destination, where for one established therein, that gift does not reach him.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappati.

“Furthermore, brahmin, a certain person abstains from destroying life… and holds right view. With the breakup of the body, after death, he is reborn into the companionship of devas. Whatever is the food of devas, on that he subsists there, by that he is sustained there. This too, brahmin, is an unsuitable destination, where for one established therein, that gift does not reach him.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati. Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, ṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappatī’’ti.

“Furthermore, brahmin, a certain person destroys life… and holds wrong view. With the breakup of the body, after death, he is reborn in the realm of petas. Whatever is the food of beings in the peta realm, on that he subsists there, by that he is sustained there. Or, whatever his friends, companions, relatives, or kinsmen send forth from here, on that he subsists there, by that he is sustained there. This, brahmin, is the suitable destination, where for one established therein, that gift reaches him.”

‘‘Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī’’ti.

“But if, Master Gotama, that departed relative and kinsman has not been reborn in that place, who partakes of that gift?” “Brahmin, his other departed relatives and kinsmen who have been reborn in that place—they partake of that gift.”

‘‘Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti aññepissa ñātisālohitā petā taṃ [Pg.480] ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo’’ti.

“But if, Master Gotama, that very departed relative and kinsman has not been reborn in that place, and his other departed relatives and kinsmen have also not been reborn in that place, who partakes of that gift?” “Brahmin, it is impossible, there is no opportunity, that this place should be devoid of departed relatives and kinsmen for such a long time. And furthermore, brahmin, the giver is not without fruit.”

‘‘Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatī’’ti? ‘‘Aṭṭhānepi kho ahaṃ, brāhmaṇa, parikappaṃ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

“Does the venerable Gotama declare a provision even in an unsuitable destination?” “Brahmin, I do declare a provision even in an unsuitable destination. Here, brahmin, a certain person destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, engages in frivolous talk, is covetous, has a mind of ill will, and holds wrong view; but he is a giver of food, drink, clothing, vehicles, garlands, scents, unguents, bedding, lodging, and lamps to an ascetic or a brahmin. With the breakup of the body, after death, he is reborn into the companionship of elephants. There he becomes a recipient of food, drink, garlands, and various ornaments.

‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

“Brahmin, in that he was one who here destroyed life, took what is not given, engaged in sexual misconduct, spoke falsehood, spoke slanderously, spoke harshly, engaged in frivolous talk, was covetous, had a mind of ill will, and held wrong view, because of that, with the breakup of the body, after death, he is reborn into the companionship of elephants. And in that he was a giver of food, drink, clothing, vehicles, garlands, scents, unguents, bedding, lodging, and lamps to an ascetic or a brahmin, because of that he becomes a recipient there of food, drink, garlands, and various ornaments.”

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā assānaṃ sahabyataṃ upapajjati…pe… gunnaṃ sahabyataṃ upapajjati…pe… kukkurānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

“Furthermore, brahmin, a certain person is one who takes life… is one who has wrong view. That person is a giver to an ascetic or a brahmin of food, drink, clothing, vehicles, garlands, scents, and unguents, bedding, lodging, and lamps. With the breaking up of the body, after death, that person is reborn into the companionship of horses… is reborn into the companionship of cattle… is reborn into the companionship of dogs. There, that person is a recipient of food, drink, garlands, and various ornaments.

‘‘Yaṃ [Pg.481] kho, brāhmaṇa, idha pāṇātipātī…pe. … micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

Indeed, Brahmin, for the reason that a person here takes life... and has wrong view, due to that, with the breaking up of the body, after death, that person is reborn into the companionship of dogs. And for the reason that that person is a giver to an ascetic or a brahmin of food, drink, clothing, vehicles, garlands, scents, and unguents, bedding, lodging, and lamps, due to that, there, that person is a recipient of food, drink, garlands, and various ornaments.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

Brahmin, here in this world, a certain person is one who abstains from taking life... is one who has right view. That person is a giver to an ascetic or a brahmin of food, drink, clothing, vehicles, garlands, scents, and unguents, bedding, lodging, and lamps. With the breaking up of the body, after death, that person is reborn into the companionship of humans. There, that person is a recipient of the five human strands of sensual pleasure.

‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

Indeed, Brahmin, for the reason that a person here abstains from taking life... and has right view, due to that, with the breaking up of the body, after death, that person is reborn into the companionship of humans. And for the reason that that person is a giver to an ascetic or a brahmin of food, drink, clothing, vehicles, garlands, scents, and unguents, bedding, lodging, and lamps, due to that, there, that person is a recipient of the five human strands of sensual pleasure.

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.

Brahmin, here in this world, a certain person is one who abstains from taking life... is one who has right view. That person is a giver to an ascetic or a brahmin of food, drink, clothing, vehicles, garlands, scents, and unguents, bedding, lodging, and lamps. With the breaking up of the body, after death, that person is reborn into the companionship of devas. There, that person is a recipient of the five divine strands of sensual pleasure.

‘‘Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ. Api ca, brāhmaṇa, dāyakopi anipphalo’’ti.

Indeed, Brahmin, for the reason that a person here abstains from taking life... and has right view, due to that, with the breaking up of the body, after death, that person is reborn into the companionship of devas. And for the reason that that person is a giver to an ascetic or a brahmin of food, drink, clothing, vehicles, garlands, scents, and unguents, bedding, lodging, and lamps, due to that, there, that person is a recipient of the five divine strands of sensual pleasure. Moreover, Brahmin, a giver is not without result.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ, bho gotama, alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatra hi nāma dāyakopi [Pg.482] anipphalo’’ti. ‘‘Evametaṃ, brāhmaṇa, dāyakopi hi, brāhmaṇa, anipphalo’’ti.

“Wonderful, Venerable Gotama! Amazing, Venerable Gotama! How truly fitting it is, Venerable Gotama, to give gifts, how fitting to perform acts of faith, since indeed a giver is not without result.” “So it is, Brahmin. A giver, Brahmin, is indeed not without result.”

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Ekādasamaṃ.

“Excellent, Venerable Gotama! Excellent, Venerable Gotama! … May Venerable Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.” The Eleventh Sutta.

Jāṇussoṇivaggo dutiyo.

The Second Chapter on Jāṇussoṇi is finished.

(18) 3. Sādhuvaggo

(18) 3. The Chapter on the Good

1. Sādhusuttaṃ

1. The Discourse on the Good

178. ‘‘Sādhuñca vo, bhikkhave, desessāmi asādhuñca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

178. “Bhikkhus, I will teach you the good and the not-good. Listen to it, attend closely; I will speak.” “Yes, venerable sir,” those bhikkhus responded to the Blessed One. The Blessed One said this:

‘‘Katamañca, bhikkhave, asādhu? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – idaṃ vuccati, bhikkhave, asādhu.

“And what, bhikkhus, is the not-good? Destroying life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view—this, bhikkhus, is called the not-good.

‘‘Katamañca, bhikkhave, sādhu? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – idaṃ vuccati, bhikkhave, sādhū’’ti. Paṭhamaṃ.

“And what, bhikkhus, is the good? Abstinence from destroying life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter, non-covetousness, non-ill will, and right view—this, bhikkhus, is called the good.” The First.

2. Ariyadhammasuttaṃ

2. The Discourse on the Noble Dhamma

179. ‘‘Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, anariyo dhammo.

179. “Bhikkhus, I will teach you the noble Dhamma and the ignoble Dhamma. Listen to it… And what, bhikkhus, is the ignoble Dhamma? Destroying life… wrong view—this, bhikkhus, is called the ignoble Dhamma.

‘‘Katamo ca, bhikkhave, ariyo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, ariyo dhammo’’ti. Dutiyaṃ.

“And what, bhikkhus, is the noble Dhamma? Abstinence from destroying life… right view—this, bhikkhus, is called the noble Dhamma.” The Second.

3. Kusalasuttaṃ

3. The Discourse on the Wholesome

180. ‘‘Kusalañca [Pg.483] vo, bhikkhave, desessāmi akusalañca. Taṃ suṇātha…pe… katamañca, bhikkhave, akusalaṃ? Pāṇātipāto…pe… micchādiṭṭhi – idaṃ vuccati, bhikkhave, akusalaṃ.

180. “Bhikkhus, I will teach you the wholesome and the unwholesome. Listen to it… And what, bhikkhus, is the unwholesome? Destroying life… wrong view—this, bhikkhus, is called the unwholesome.

‘‘Katamañca, bhikkhave, kusalaṃ? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – idaṃ vuccati, bhikkhave, kusala’’nti. Tatiyaṃ.

“And what, bhikkhus, is the wholesome? Abstinence from destroying life… right view—this, bhikkhus, is called the wholesome.” The Third.

4. Atthasuttaṃ

4. The Discourse on the Beneficial

181. ‘‘Atthañca vo, bhikkhave, desessāmi anatthañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anattho? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, anattho.

181. “Bhikkhus, I will teach you the beneficial and the unbeneficial. Listen to it… And what, bhikkhus, is the unbeneficial? Destroying life… wrong view—this, bhikkhus, is called the unbeneficial.

‘‘Katamo ca, bhikkhave, attho? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, attho’’ti. Catutthaṃ.

“And what, bhikkhus, is the beneficial? Abstinence from destroying life… right view—this, bhikkhus, is called the beneficial.” The Fourth.

5. Dhammasuttaṃ

5. The Discourse on Dhamma

182. ‘‘Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, adhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo.

182. “Bhikkhus, I will teach you the Dhamma and the not-Dhamma. Listen to it… And what, bhikkhus, is the not-Dhamma? Destroying life… wrong view—this, bhikkhus, is called the not-Dhamma.”

‘‘Katamo ca, bhikkhave, dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo’’ti. Pañcamaṃ.

“And what, bhikkhus, is the Dhamma? Abstinence from destroying life… right view—this, bhikkhus, is called the Dhamma.” The Fifth.

6. Āsavasuttaṃ

6. The Discourse on the Taints

183. ‘‘Sāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāsavo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, sāsavo dhammo.

183. “Bhikkhus, I shall teach you the dhamma with taints and the dhamma without taints. Listen to that… And what, bhikkhus, is the dhamma with taints? The destruction of life… wrong view—this, bhikkhus, is called the dhamma with taints.”

‘‘Katamo ca, bhikkhave, anāsavo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, anāsavo dhammo’’ti. Chaṭṭhaṃ.

“And what, bhikkhus, is the dhamma without taints? Abstinence from the destruction of life… right view—this, bhikkhus, is called the dhamma without taints.” The Sixth.

7. Vajjasuttaṃ

7. The Discourse on What is Blameworthy

184. ‘‘Sāvajjañca [Pg.484] vo, bhikkhave, dhammaṃ desessāmi anavajjañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāvajjo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, sāvajjo dhammo.

184. “Bhikkhus, I shall teach you the blameworthy dhamma and the blameless dhamma. Listen to that… And what, bhikkhus, is the blameworthy dhamma? The destruction of life… wrong view—this, bhikkhus, is called the blameworthy dhamma.”

‘‘Katamo ca, bhikkhave, anavajjo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, anavajjo dhammo’’ti. Sattamaṃ.

“And what, bhikkhus, is the blameless dhamma? Abstinence from the destruction of life… right view—this, bhikkhus, is called the blameless dhamma.” The Seventh.

8. Tapanīyasuttaṃ

8. The Discourse on What is Tormenting

185. ‘‘Tapanīyañca vo, bhikkhave, dhammaṃ desessāmi atapanīyañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, tapanīyo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, tapanīyo dhammo.

185. “Bhikkhus, I shall teach you the tormenting dhamma and the non-tormenting dhamma. Listen to that… And what, bhikkhus, is the tormenting dhamma? The destruction of life… wrong view—this, bhikkhus, is called the tormenting dhamma.”

‘‘Katamo ca, bhikkhave, atapanīyo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, atapanīyo dhammo’’ti. Aṭṭhamaṃ.

“And what, bhikkhus, is the non-tormenting dhamma? Abstinence from the destruction of life… right view—this, bhikkhus, is called the non-tormenting dhamma.” The Eighth.

9. Ācayagāmisuttaṃ

9. The Discourse on What Leads to Accumulation

186. ‘‘Ācayagāmiñca vo, bhikkhave, dhammaṃ desessāmi apacayagāmiñca. Taṃ suṇātha…pe… katamo ca, bhikkhave, ācayagāmī dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, ācayagāmī dhammo.

186. “Bhikkhus, I shall teach you the dhamma that leads to accumulation and the dhamma that leads to diminution. Listen to that… And what, bhikkhus, is the dhamma that leads to accumulation? The destruction of life… wrong view—this, bhikkhus, is called the dhamma that leads to accumulation.”

‘‘Katamo ca, bhikkhave, apacayagāmī dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, apacayagāmī dhammo’’ti. Navamaṃ.

“And what, bhikkhus, is the dhamma that leads to diminution? Abstinence from the destruction of life… right view—this, bhikkhus, is called the dhamma that leads to diminution.” The Ninth.

10. Dukkhudrayasuttaṃ

10. The Discourse on What Results in Suffering

187. ‘‘Dukkhudrayañca vo, bhikkhave, dhammaṃ desessāmi sukhudrayañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhudrayo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, dukkhudrayo dhammo.

187. “Bhikkhus, I shall teach you the dhamma that results in suffering and the dhamma that results in happiness. Listen to that… And what, bhikkhus, is the dhamma that results in suffering? The destruction of life… wrong view—this, bhikkhus, is called the dhamma that results in suffering.”

‘‘Katamo ca, bhikkhave, sukhudrayo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sukhudrayo dhammo’’ti. Dasamaṃ.

“And what, bhikkhus, is the dhamma that results in happiness? Abstinence from the destruction of life… right view—this, bhikkhus, is called the dhamma that results in happiness.” The Tenth.

11. Vipākasuttaṃ

11. The Discourse on Results

188. ‘‘Dukkhavipākañca [Pg.485] vo, bhikkhave, dhammaṃ desessāmi sukhavipākañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhavipāko dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, dukkhavipāko dhammo.

188. “Bhikkhus, I shall teach you the dhamma that has painful results and the dhamma that has pleasant results. Listen to that… And what, bhikkhus, is the dhamma that has painful results? The destruction of life… wrong view—this, bhikkhus, is called the dhamma that has painful results.”

‘‘Katamo ca, bhikkhave, sukhavipāko dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sukhavipāko dhammo’’ti. Ekādasamaṃ.

“And what, bhikkhus, is the dhamma that has pleasant results? Abstinence from the destruction of life… right view—this, bhikkhus, is called the dhamma that has pleasant results.” The Eleventh.

Sādhuvaggo tatiyo.

The Third Chapter on the Good.

(19) 4. Ariyamaggavaggo

(19) 4. The Chapter on the Noble Path

1. Ariyamaggasuttaṃ

1. The Discourse on the Noble Path

189. ‘‘Ariyamaggañca vo, bhikkhave, desessāmi anariyamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo maggo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, anariyo maggo.

189. “Bhikkhus, I shall teach you the noble path and the ignoble path. Listen to that… And what, bhikkhus, is the ignoble path? The destruction of life… wrong view—this, bhikkhus, is called the ignoble path.”

‘‘Katamo ca, bhikkhave, ariyo maggo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, ariyo maggo’’ti. Paṭhamaṃ.

“And what, bhikkhus, is the noble path? Abstinence from the destruction of life… right view—this, bhikkhus, is called the noble path.” The First.

2. Kaṇhamaggasuttaṃ

2. The Discourse on the Dark Path

190. ‘‘Kaṇhamaggañca vo, bhikkhave, desessāmi sukkamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, kaṇho maggo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, kaṇho maggo.

190. “Bhikkhus, I shall teach you the dark path and the bright path. Listen to that… And what, bhikkhus, is the dark path? The destruction of life… wrong view—this, bhikkhus, is called the dark path.”

‘‘Katamo ca, bhikkhave, sukko maggo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sukko maggo’’ti. Dutiyaṃ.

“And what, bhikkhus, is the bright path? Abstinence from the destruction of life… right view—this, bhikkhus, is called the bright path.” The Second.

3. Saddhammasuttaṃ

3. The Discourse on the True Dhamma

191. ‘‘Saddhammañca vo, bhikkhave, desessāmi asaddhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, asaddhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, asaddhammo.

191. “Bhikkhus, I shall teach you the true dhamma and the false dhamma. Listen to that… And what, bhikkhus, is the false dhamma? The destruction of life… wrong view—this, bhikkhus, is called the false dhamma.”

‘‘Katamo [Pg.486] ca, bhikkhave, saddhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, saddhammo’’ti. Tatiyaṃ.

“And what, bhikkhus, is the true dhamma? Abstinence from the destruction of life… right view—this, bhikkhus, is called the true dhamma.” The Third.

4. Sappurisadhammasuttaṃ

4. The Discourse on the Dhamma of a Good Person

192. ‘‘Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, asappurisadhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, asappurisadhammo.

192. “Bhikkhus, I shall teach you the dhamma of a good person and the dhamma of an unworthy person. Listen to that… And what, bhikkhus, is the dhamma of an unworthy person? The destruction of life… wrong view—this, bhikkhus, is called the dhamma of an unworthy person.”

‘‘Katamo ca, bhikkhave, sappurisadhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sappurisadhammo’’ti. Catutthaṃ.

“And what, bhikkhus, is the dhamma of a good person? Abstinence from the destruction of life… right view—this, bhikkhus, is called the dhamma of a good person.” The Fourth.

5. Uppādetabbadhammasuttaṃ

5. The Discourse on the Dhamma to Be Aroused

193. ‘‘Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na uppādetabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na uppādetabbo dhammo.

193. “Bhikkhus, I shall teach you the dhamma to be aroused and the dhamma not to be aroused. Listen to that… And what, bhikkhus, is the dhamma not to be aroused? The destruction of life… wrong view—this, bhikkhus, is called the dhamma not to be aroused.”

‘‘Katamo ca, bhikkhave, uppādetabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, uppādetabbo dhammo’’ti. Pañcamaṃ.

“And what, bhikkhus, is the dhamma to be aroused? Abstinence from the destruction of life… right view—this, bhikkhus, is called the dhamma to be aroused.” The Fifth.

6. Āsevitabbadhammasuttaṃ

6. The Discourse on the Dhamma to Be Cultivated

194. ‘‘Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi nāsevitabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, nāsevitabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, nāsevitabbo dhammo.

194. “Bhikkhus, I shall teach you the dhamma to be cultivated and the dhamma not to be cultivated. Listen to that… And what, bhikkhus, is the dhamma not to be cultivated? The destruction of life… wrong view—this, bhikkhus, is called the dhamma not to be cultivated.”

‘‘Katamo ca, bhikkhave, āsevitabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, āsevitabbo dhammo’’ti. Chaṭṭhaṃ.

“And what, monks, is the dhamma to be practiced? Abstaining from taking life… right view—this, monks, is called the dhamma to be practiced.” The Sixth.

7. Bhāvetabbadhammasuttaṃ

7. The Discourse on the Dhamma to Be Developed

195. ‘‘Bhāvetabbañca vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bhāvetabbo dhammo? Pāṇātipāto [Pg.487] …pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na bhāvetabbo dhammo.

195. “Monks, I will teach you the dhamma to be developed and the dhamma not to be developed. Listen to that… And what, monks, is the dhamma not to be developed? Taking life… wrong view—this, monks, is called the dhamma not to be developed.

‘‘Katamo ca, bhikkhave, bhāvetabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo’’ti. Sattamaṃ.

“And what, monks, is the dhamma to be developed? Abstaining from taking life… right view—this, monks, is called the dhamma to be developed.” The Seventh.

8. Bahulīkātabbasuttaṃ

8. The Discourse on What Is to Be Frequently Practiced

196. ‘‘Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bahulīkātabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na bahulīkātabbo dhammo.

196. “Monks, I will teach you the dhamma to be frequently practiced and the dhamma not to be frequently practiced. Listen to that… And what, monks, is the dhamma not to be frequently practiced? Taking life… wrong view—this, monks, is called the dhamma not to be frequently practiced.

‘‘Katamo ca, bhikkhave, bahulīkātabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo’’ti. Aṭṭhamaṃ.

“And what, monks, is the dhamma to be frequently practiced? Abstaining from taking life… right view—this, monks, is called the dhamma to be frequently practiced.” The Eighth.

9. Anussaritabbasuttaṃ

9. The Discourse on What Is to Be Recollected

197. ‘‘Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi nānussaritabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, nānussaritabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, nānussaritabbo dhammo.

197. “Monks, I will teach you the dhamma that is to be recollected and the dhamma that is not to be recollected. Listen to that... And what, monks, is the dhamma that is not to be recollected? Taking life... wrong view. This, monks, is called the dhamma that is not to be recollected.”

‘‘Katamo ca, bhikkhave, anussaritabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, anussaritabbo dhammo’’ti. Navamaṃ.

“And what, monks, is the dhamma that is to be recollected? Abstaining from taking life... right view. This, monks, is called the dhamma that is to be recollected.” The ninth.

10. Sacchikātabbasuttaṃ

10. The Discourse on What Is to Be Realized

198. ‘‘Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na sacchikātabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na sacchikātabbo dhammo.

198. “Monks, I will teach you the dhamma that is to be realized and the dhamma that is not to be realized. Listen to that... And what, monks, is the dhamma that is not to be realized? Taking life... wrong view. This, monks, is called the dhamma that is not to be realized.”

‘‘Katamo [Pg.488] ca, bhikkhave, sacchikātabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo’’ti. Dasamaṃ.

“And what, monks, is the dhamma that is to be realized? Abstaining from taking life... right view. This, monks, is called the dhamma that is to be realized.” The tenth.

Ariyamaggavaggo catuttho.

The Noble Path Chapter, the Fourth.

(20) 5. Aparapuggalavaggo

(20) 5. The Chapter on Other Persons

Nasevitabbādisuttāni

The Discourses Beginning with 'Not to be Associated With'

199. ‘‘Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo. Katamehi dasahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.

199. “Monks, a person endowed with ten qualities is not to be associated with. What ten? He is a destroyer of life, one who takes what is not given, one who engages in sexual misconduct, a speaker of falsehoods, a divisive speaker, a harsh speaker, a frivolous talker, is covetous, has a mind of ill will, and is one of wrong view. Monks, a person endowed with these ten qualities is not to be associated with.”

‘‘Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo’’.

“Monks, a person endowed with ten qualities is to be associated with. What ten? He is one who abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from frivolous talk, is uncovetous, has a mind free from ill will, and is one of right view. Monks, a person endowed with these ten qualities is to be associated with.”

200-209. ‘‘Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo…pe… bhajitabbo… na payirupāsitabbo… payirupāsitabbo… na pujjo hoti… pujjo hoti… na pāsaṃso hoti… pāsaṃso hoti… agāravo hoti… gāravo hoti… appatisso hoti… sappatisso hoti… na ārādhako hoti… ārādhako hoti… na visujjhati… visujjhati… mānaṃ nādhibhoti … mānaṃ adhibhoti… paññāya na vaḍḍhati… paññāya vaḍḍhati…pe….

200-209. “Monks, a person endowed with ten qualities is not to be resorted to... is to be resorted to... is not to be waited upon... is to be waited upon... is not worthy of veneration... is worthy of veneration... is not praiseworthy... is praiseworthy... is without reverence... is with reverence... is not deferential... is deferential... does not accomplish... accomplishes... is not purified... is purified... does not receive honor... receives honor... does not grow in wisdom... grows in wisdom...”

210. ‘‘Dasahi[Pg.489], bhikkhave, dhammehi samannāgato puggalo bahuṃ apuññaṃ pasavati… bahuṃ puññaṃ pasavati. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṃ puññaṃ pasavatī’’ti.

210. “Monks, a person endowed with ten qualities generates much demerit... generates much merit. With which ten does a person endowed with qualities generate much merit? He is one who abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from frivolous talk, is uncovetous, has a mind free from ill will, and is one of right view. Monks, a person endowed with these ten qualities generates much merit.”

Aparapuggalavaggo pañcamo.

The Chapter on Other Persons, the Fifth.

Catutthapaṇṇāsakaṃ samattaṃ.

The Fourth Fifty is concluded.

(21) 1. Karajakāyavaggo

(21) 1. The Chapter on the Body Originating from Action

1. Paṭhamanirayasaggasuttaṃ

1. The First Discourse on Hell and Heaven

211. ‘‘Dasahi[Pg.490], bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

211. “Monks, one endowed with ten qualities is deposited in hell as if brought there. What ten? Here, monks, someone is a killer of living beings, cruel, bloody-handed, intent on striking and killing, without mercy for all living beings.

‘‘Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“He is one who takes what is not given. He takes, with thieving intent, whatever property or belongings of others, whether in a village or in the wilderness, that which is not given.

‘‘Kāmesu micchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti.

“He is one who engages in sexual misconduct. He engages in such conduct with women who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by relatives, protected by their clan, protected by the Dhamma, who have a husband, whose violation entails punishment, and even those betrothed with a garland.

‘‘Musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti, apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

“He is a speaker of falsehoods. When in an assembly, a gathering, among relatives, in a guild, or in the royal court, being brought forward as a witness and questioned, ‘Come, good man, say what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know.’ Not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus, for his own sake, for another's sake, or for some trifling material gain, he knowingly speaks a falsehood.

‘‘Pisuṇavāco hoti – ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti.

“He is a divisive speaker. What he hears here, he repeats elsewhere to cause division among these people; or what he hears elsewhere, he repeats here to cause division among those people. Thus, he is one who breaks up those who are united or reinforces those who are divided, delighting in discord, rejoicing in discord, enjoying discord, speaking words that create discord.

‘‘Pharusavāco hoti – yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

“He is a harsh speaker. The words he utters are rough, hard, offensive to others, abusive, connected with anger, and unconducive to concentration. He speaks such words.

‘‘Samphappalāpī [Pg.491] hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.

“He is a frivolous talker, a speaker at the wrong time, a speaker of what is not true, a speaker of what is unbeneficial, a speaker of what is not the Dhamma, a speaker of what is not the Vinaya. He speaks words that are not worth treasuring, untimely, without reason, unbounded, and unconnected with benefit.

‘‘Abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mama assā’ti.

“He is covetous. He covets others' property and belongings, thinking: ‘Oh, would that what belongs to others were mine!’

‘‘Byāpannacitto hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti.

“He has a mind of ill will, with corrupt intentions, thinking: ‘May these beings be slain, or bound, or annihilated, or perish, or not exist at all!’

‘‘Micchādiṭṭhiko hoti 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 sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“He is one of wrong view, with distorted vision, holding: ‘There is no result in what is given, offered, or 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 no ascetics and brahmins in the world who have gone the right way and practiced rightly, who proclaim this world and the other world, having realized them for themselves by direct knowledge.’ Monks, one endowed with these ten qualities is deposited in hell as if brought there.

‘‘Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

“Monks, one endowed with ten qualities is deposited in heaven as if brought there. What ten? Here, monks, someone, abandoning the destruction of life, abstains from the destruction of life. Having laid aside rod and weapon, he is conscientious, full of kindness, and dwells compassionate for the welfare of all living beings.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“Abandoning the taking of what is not given, he abstains from taking what is not given. Whatever property or belongings of others, whether in a village or in the wilderness, he does not take that which is not given with thieving intent.

‘‘Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā…pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti.

“Abandoning sexual misconduct, he abstains from sexual misconduct. He does not engage in such conduct with women who are protected by their mother... or even those betrothed with a garland.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

“Abandoning false speech, he abstains from false speech. When in an assembly, a gathering, among relatives, in a guild, or in the royal court, being brought forward as a witness and questioned, ‘Good sir, say what you know,’ if he does not know, he says, ‘I do not know.’ If he does know, he says, ‘I know.’ If he has not seen, he says, ‘I do not see.’ If he has seen, he says, ‘I see.’ Thus, for his own sake, for another’s sake, or for some trifling material gain, he does not knowingly speak a falsehood.

‘‘Pisuṇavācaṃ [Pg.492] pahāya pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Abandoning divisive speech, he abstains from divisive speech. He does not repeat here what he heard there to divide these people, nor does he repeat there what he heard here to divide those people. Thus he is a reconciler of those who are divided and a supporter of those who are united, delighting in harmony, rejoicing in harmony, finding joy in harmony, speaking words that create harmony.

‘‘Pharusavācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

“Abandoning harsh speech, he abstains from harsh speech. He speaks words that are faultless, pleasing to the ear, affectionate, going to the heart, polite, liked by many, and agreeable to many.

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“Abandoning idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks in accordance with the Dhamma, and speaks in accordance with the Vinaya. He speaks words that are worth treasuring, timely, reasoned, well-defined, and connected with benefit.

‘‘Anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mama assā’ti.

“He is uncovetous. He is not one to covet the property and belongings of others, thinking: ‘Oh, would that what belongs to others were mine!’

‘‘Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti.

“He has a mind free from ill will, with uncorrupted intentions, thinking: ‘May these beings be free from animosity, free from affliction, free from trouble, and may they maintain themselves in happiness!’”

‘‘Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Paṭhamaṃ.

“He has right view, an undistorted vision: ‘There is the result of what is given, there is the result of great sacrifices, there is the result of small sacrifices; there is fruit and result of good and bad actions; there is this world, there is the next world; there is the result of serving one's mother, there is the result of serving one's father; there are beings who are spontaneously reborn; there are in the world ascetics and brahmins who have fared rightly, who practice rightly, and who, having known for themselves with higher knowledge and having realized this world and the next world, make it known.’ Monks, one endowed with these ten qualities is placed in heaven just as if brought and set down.” First.

2. Dutiyanirayasaggasuttaṃ

2. The Second Sutta on Hell and Heaven

212. ‘‘Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

212. “Bhikkhus, one endowed with ten qualities is placed in hell just as if brought and set down. With what ten? Here, bhikkhus, a certain person is a destroyer of life, is cruel, has blood-stained hands, is given to striking and killing, and is without compassion for all living beings.

‘‘Adinnādāyī hoti… kāmesumicchācārī hoti… musāvādī hoti… pisuṇavāco hoti… pharusavāco hoti … samphappalāpī hoti… abhijjhālu [Pg.493] hoti… byāpannacitto hoti… micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ…pe… sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“He is one who takes what is not given... he is one who engages in sexual misconduct... he is one who speaks falsehood... he has divisive speech... he has harsh speech... he is one who speaks frivolous talk... he is covetous... he has a mind of ill will... he has wrong view, a distorted vision: ‘There is nothing given, no offering, no sacrifice; there is no fruit or result of good and bad actions; there is no this world, no next world; there is no mother, no father; there are no beings who are spontaneously reborn; there are no ascetics or brahmins in the world who have fared rightly, who practice rightly, and who, having known for themselves with higher knowledge and having realized this world and the next world, make it known.’ These, bhikkhus, are the ten qualities with which one endowed is placed in hell just as if brought and set down.

‘‘Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

“Bhikkhus, one endowed with ten qualities is placed in heaven just as if brought and set down. With what ten? Here, bhikkhus, a certain person, having abandoned the destruction of life, abstains from the destruction of life. He has laid down the rod, laid down the weapon; he is scrupulous, compassionate, and dwells sympathetic to the welfare of all living beings.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti… kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti… musāvādaṃ pahāya musāvādā paṭivirato hoti… pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti… pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti… samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti… anabhijjhālu hoti… abyāpannacitto hoti… sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Dutiyaṃ.

“Having abandoned taking what is not given, he abstains from taking what is not given... having abandoned sexual misconduct, he abstains from sexual misconduct... having abandoned false speech, he abstains from false speech... having abandoned divisive speech, he abstains from divisive speech... having abandoned harsh speech, he abstains from harsh speech... having abandoned frivolous talk, he abstains from frivolous talk... He is not covetous... he does not have a mind of ill will... he has right view, an undistorted vision: ‘There is what is given, there is offering, there is sacrifice; there is fruit and result of good and bad actions; there is this world, there is the next world; there is mother, there is father; there are beings who are spontaneously reborn; there are in the world ascetics and brahmins who have fared rightly, who practice rightly, and who, having known for themselves with higher knowledge and having realized this world and the next world, make it known.’ These, bhikkhus, are the ten qualities with which one endowed is placed in heaven just as if brought and set down.” Second.

3. Mātugāmasuttaṃ

3. 3. The Discourse on Women

213. ‘‘Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Pāṇātipātī hoti…pe… adinnādāyī hoti… kāmesumicchācārī hoti… musāvādī hoti… pisuṇavāco hoti… pharusavāco hoti… samphappalāpī hoti… abhijjhālu hoti… byāpannacitto hoti… micchādiṭṭhiko hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ niraye.

213. “Bhikkhus, a woman endowed with ten qualities is deposited in hell as if brought there. What ten? She is one who kills living beings… takes what is not given… engages in sexual misconduct… speaks falsely… has divisive speech… has harsh speech… speaks frivolous talk… is covetous… has a mind of ill will… has wrong view. Bhikkhus, a woman endowed with these ten qualities is deposited in hell as if brought there.”

‘‘Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Pāṇātipātā paṭivirato hoti…pe… adinnādānā paṭivirato hoti… kāmesumicchācārā paṭivirato hoti… musāvādā paṭivirato hoti… pisuṇāya vācāya paṭivirato [Pg.494] hoti… pharusāya vācāya paṭivirato hoti… samphappalāpā paṭivirato hoti… anabhijjhālu hoti… abyāpannacitto hoti… sammādiṭṭhiko hoti… imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ sagge’’ti. Tatiyaṃ.

“Bhikkhus, a woman endowed with ten qualities is deposited in heaven as if brought there. What ten? She abstains from killing living beings… abstains from taking what is not given… abstains from sexual misconduct… abstains from false speech… abstains from divisive speech… abstains from harsh speech… abstains from frivolous talk… is not covetous… has a mind free of ill will… has right view. Bhikkhus, a woman endowed with these ten qualities is deposited in heaven as if brought there.” Third.

4. Upāsikāsuttaṃ

4. 4. The Discourse on the Laywoman

214. ‘‘Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye. Katamehi dasahi? Pāṇātipātinī hoti…pe… micchādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.

214. “Bhikkhus, a laywoman endowed with ten qualities is deposited in hell as if brought there. What ten? She is a killer of living beings… she holds wrong view… Bhikkhus, a laywoman endowed with these ten qualities is deposited in hell as if brought there.”

‘‘Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge. Katamehi dasahi? Pāṇātipātā paṭiviratā hoti…pe… sammādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge’’. Catutthaṃ.

“Bhikkhus, a laywoman endowed with ten qualities is deposited in heaven as if brought there. What ten? She abstains from killing living beings… she holds right view… Bhikkhus, a laywoman endowed with these ten qualities is deposited in heaven as if brought there.” Fourth.

5. Visāradasuttaṃ

5. 5. The Discourse on Confidence

215. ‘‘Dasahi, bhikkhave, dhammehi samannāgatā upāsikā avisāradā agāraṃ ajjhāvasati. Katamehi dasahi? Pāṇātipātinī hoti… adinnādāyinī hoti… kāmesumicchācārinī hoti… musāvādinī hoti… pisuṇāvācā hoti… pharusavācā hoti… samphappalāpinī hoti… abhijjhālunī hoti… byāpannacittā hoti… micchādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā avisāradā agāraṃ ajjhāvasati.

215. “Bhikkhus, a laywoman endowed with ten qualities dwells at home without confidence. What ten? She is a killer of living beings; she is one who takes what is not given; she is one who engages in sexual misconduct; she is a speaker of falsehood; she has divisive speech; she has harsh speech; she is a speaker of frivolous talk; she is covetous; she has a mind of ill will; she holds wrong view. Bhikkhus, a laywoman endowed with these ten qualities dwells at home without confidence.”

‘‘Dasahi, bhikkhave, dhammehi samannāgatā upāsikā visāradā agāraṃ ajjhāvasati. Katamehi dasahi? Pāṇātipātā paṭiviratā hoti… adinnādānā paṭiviratā hoti… kāmesumicchācārā paṭiviratā hoti… musāvādā paṭiviratā hoti… pisuṇāya vācāya paṭiviratā hoti… pharusāya vācāya paṭiviratā hoti… samphappalāpā paṭiviratā hoti… anabhijjhālunī hoti… abyāpannacittā hoti… sammādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā visāradā agāraṃ ajjhāvasatī’’ti. Pañcamaṃ.

“Bhikkhus, a laywoman endowed with ten qualities dwells at home with confidence. What ten? She abstains from killing living beings; she abstains from taking what is not given; she abstains from sexual misconduct; she abstains from false speech; she abstains from divisive speech; she abstains from harsh speech; she abstains from frivolous talk; she is not covetous; she has a mind free of ill will; she holds right view. Bhikkhus, a laywoman endowed with these ten qualities dwells at home with confidence.” Fifth.

6. Saṃsappanīyasuttaṃ

6. 6. The Discourse on Moving On

216. ‘‘Saṃsappanīyapariyāyaṃ [Pg.495] vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

216. “Bhikkhus, I will teach you the Dhamma exposition on moving on. Listen to it and attend carefully; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Katamo ca, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo? Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavanti.

“And what, bhikkhus, is the Dhamma exposition on creeping? Bhikkhus, beings are owners of their kamma, heirs to their kamma, have kamma as their origin, have kamma as their kin, and have kamma as their refuge. Whatever kamma they do—whether good or bad—of that they will be the heirs.

‘‘Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho, adayāpanno sabbapāṇabhūtesu. So saṃsappati kāyena, saṃsappati vācāya, saṃsappati manasā. Tassa jimhaṃ kāyakammaṃ hoti, jimhaṃ vacīkammaṃ, jimhaṃ manokammaṃ, jimhā gati, jimhupapatti.

“Here, bhikkhus, some person is a killer of living beings, brutal, bloody-handed, intent on striking and killing, without compassion for any living beings. He creeps with his body, he creeps with his speech, he creeps with his mind. His bodily kamma is crooked, his verbal kamma is crooked, his mental kamma is crooked; his destination is crooked, his rebirth is crooked.

‘‘Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayoni. Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni? Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. Yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

“For one with a crooked destination and a crooked rebirth, bhikkhus, I declare one of two destinations: either the hells, which are exclusively suffering, or the animal realm of a creeping nature. And what, bhikkhus, is the animal realm of a creeping nature? Snakes, scorpions, centipedes, mongooses, cats, rats, owls, or whatever other animals of the animal realm that creep when they see humans. Thus, bhikkhus, the rebirth of a being is from what has come to be. By what one does, by that one is reborn. Once reborn, contacts touch one. Thus, bhikkhus, I say: ‘Beings are heirs to their kamma.’”

‘‘Idha pana, bhikkhave, ekacco adinnādāyī hoti…pe… kāmesumicchācārī hoti… musāvādī hoti… pisuṇavāco hoti… pharusavāco hoti… samphappalāpī hoti… abhijjhālu hoti… byāpannacitto hoti… micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ…pe… sayaṃ abhiññā sacchikatvā pavedentī’ti. So saṃsappati kāyena, saṃsappati vācāya, saṃsappati manasā. Tassa jimhaṃ kāyakammaṃ hoti, jimhaṃ vacīkammaṃ, jimhaṃ manokammaṃ, jimhā gati, jimhupapatti.

“Furthermore, bhikkhus, some person takes what is not given… engages in sexual misconduct… speaks falsehood… speaks divisive speech… speaks harsh speech… engages in idle chatter… is covetous… has a mind of ill will… holds wrong view, with perverted vision, thinking: ‘There is nothing given… there are no recluses and brahmins who, having directly known and realized for themselves this world and the other world, proclaim it.’ He creeps with his body, he creeps with his speech, he creeps with his mind. His bodily kamma is crooked, his verbal kamma is crooked, his mental kamma is crooked; his destination is crooked, his rebirth is crooked.

‘‘Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayoni. Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni[Pg.496]? Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti, yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavanti.

“For one with a crooked destination and a crooked rebirth, bhikkhus, I declare one of two destinations: either the hells, which are exclusively suffering, or the animal realm of a creeping nature. And what, bhikkhus, is the animal realm of a creeping nature? Snakes, scorpions, centipedes, mongooses, cats, rats, owls, or whatever other animals of the animal realm that creep when they see humans. Thus, bhikkhus, the rebirth of a being is from what has come to be. By what one does, by that one is reborn. Once reborn, contacts touch one. Thus, bhikkhus, I say: ‘Beings are heirs to their kamma.’ Bhikkhus, beings are owners of their kamma, heirs to their kamma, have kamma as their origin, have kamma as their kin, and have kamma as their refuge. Whatever kamma they do—whether good or bad—of that they will be the heirs.

‘‘Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. So na saṃsappati kāyena, na saṃsappati vācāya, na saṃsappati manasā. Tassa uju kāyakammaṃ hoti, uju vacīkammaṃ, uju manokammaṃ, uju gati, ujupapatti.

“Here, bhikkhus, some person, having abandoned the killing of living beings, abstains from killing living beings. Having laid aside rod and weapon, being conscientious and full of compassion, he dwells sympathetic to the welfare of all living beings. He does not creep with his body, he does not creep with his speech, he does not creep with his mind. His bodily kamma is straight, his verbal kamma is straight, his mental kamma is straight; his destination is straight, his rebirth is straight.

‘‘Ujugatikassa kho panāhaṃ, bhikkhave, ujupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. Yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

“For one with a straight destination and a straight rebirth, bhikkhus, I declare one of two destinations: either the heavens, which are exclusively blissful, or those high families—great noble families, great brahmin families, or great householder families—that are affluent, with great wealth, with great possessions, abundant in gold and silver, abundant in property and equipment, and abundant in wealth and grain. Thus, bhikkhus, the rebirth of a being is from what has come to be. By what one does, by that one is reborn. Once reborn, contacts touch one. Thus, bhikkhus, I say: ‘Beings are heirs to their kamma.’”

‘‘Idha pana, bhikkhave, ekacco adinnādānaṃ pahāya adinnādānā paṭivirato hoti…pe… kāmesumicchācārā paṭivirato hoti… musāvādaṃ pahāya musāvādā paṭivirato hoti… pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti… pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti… samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti… anabhijjhālu hoti… abyāpannacitto hoti… sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. So na saṃsappati kāyena, na saṃsappati vācāya, na saṃsappati manasā. Tassa uju kāyakammaṃ hoti, uju vacīkammaṃ, uju manokammaṃ, uju gati, ujupapatti.

“Furthermore, bhikkhus, some person, having abandoned taking what is not given, abstains from taking what is not given… abstains from sexual misconduct… having abandoned false speech, abstains from false speech… having abandoned divisive speech, abstains from divisive speech… having abandoned harsh speech, abstains from harsh speech… having abandoned idle chatter, abstains from idle chatter; he is not covetous, has a mind without ill will, and holds right view, with unperverted vision, thinking: ‘There is what is given… there are recluses and brahmins who, having directly known and realized for themselves this world and the other world, proclaim it.’ He does not creep with his body, he does not creep with his speech, he does not creep with his mind. His bodily kamma is straight, his verbal kamma is straight, his mental kamma is straight; his destination is straight, his rebirth is straight.

‘‘Ujugatikassa [Pg.497] kho pana ahaṃ, bhikkhave, ujupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. Yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

“For one with a straight destination and a straight rebirth, bhikkhus, I declare one of two destinations: either the heavens, which are exclusively blissful, or those high families—great noble families, great brahmin families, or great householder families—that are affluent, with great wealth, with great possessions, abundant in gold and silver, abundant in property and equipment, and abundant in wealth and grain. Thus, bhikkhus, the rebirth of a being is from what has come to be. By what one does, by that one is reborn. Once reborn, contacts touch one. Thus, bhikkhus, I say: ‘Beings are heirs to their kamma.’”

‘‘Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavanti. Ayaṃ kho so, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo’’ti. Chaṭṭhaṃ.

Monks, beings are owners of their kamma, heirs to their kamma, have kamma as their origin, have kamma as their kin, and have kamma as their refuge. Whatever kamma they do—whether good or bad—they will be the heirs of that. This, monks, is the Dhamma exposition on transmigration.” Sixth.

7. Paṭhamasañcetanikasuttaṃ

7. The First Discourse on Intention

217. ‘‘Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

217. Monks, I do not declare the termination of intentional kammas that have been done and accumulated without their result having been experienced. And that result is to be experienced either in this very life, or in the next life, or in some subsequent life. Indeed, monks, I do not declare the making of an end to suffering without the result of intentional kammas that have been done and accumulated having been experienced.

‘‘Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

Therein, monks, the threefold faulty transgression of bodily kamma is unwholesome, intentional, has suffering as its outcome, and has suffering as its result. The fourfold faulty transgression of verbal kamma is unwholesome, intentional, has suffering as its outcome, and has suffering as its result. The threefold faulty transgression of mental kamma is unwholesome, intentional, has suffering as its outcome, and has suffering as its result.

‘‘Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

And how, monks, is the threefold faulty transgression of bodily kamma unwholesome, intentional, having suffering as its outcome, and having suffering as its result? Here, monks, a certain person destroys living beings; he is cruel, with blood-stained hands, given to killing and striking, without compassion for all living beings.

‘‘Adinnādāyī [Pg.498] hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

He is one who takes what is not given. Whatever property and resources of another, whether located in a village or in a forest, that not being given, he takes with thievish intent.

‘‘Kāmesumicchācārī hoti. Yā tā māturakkhitā…pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

He engages in wrong conduct in regard to sensual pleasures. He engages in transgression with such women as are protected by their mother... (and so on)... even down to those betrothed with a garland of flowers. In this way, monks, the threefold faulty transgression of bodily kamma is unwholesome, intentional, having suffering as its outcome, and having suffering as its result.

‘‘Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti, apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

And how, monks, is the fourfold faulty transgression of verbal kamma unwholesome, intentional, having suffering as its outcome, and having suffering as its result? Here, monks, a certain person is a speaker of falsehood. When he has gone to an assembly, to a council, among his relatives, among a guild, or among the royal family, and is brought forth and questioned as a witness, ‘Come, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus, for his own sake, for the sake of another, or for the sake of some trifling gain, he knowingly speaks a falsehood.

‘‘Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti.

He is a speaker of divisive speech. What he has heard here, he tells elsewhere to cause a division among these people; what he has heard elsewhere, he tells to these people to cause a division among those people. Thus he is a divider of the united and one who encourages the divided. He delights in disunity, rejoices in disunity, finds pleasure in disunity, and is a speaker of words that create disunity.

‘‘Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

He is a speaker of harsh speech. He speaks such speech as is coarse, rough, bitter to others, abusive, close to anger, and not conducive to concentration.

‘‘Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

He is a speaker of frivolous speech. He speaks at the wrong time, speaks what is not true, speaks what is not beneficial, speaks what is not the Dhamma, and speaks what is not the Vinaya. He speaks speech that is not worth treasuring, at the wrong time, without reason, without restraint, and unconnected with benefit. In this way, monks, the fourfold faulty transgression of verbal kamma is unwholesome, intentional, having suffering as its outcome, and having suffering as its result.

‘‘Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, taṃ abhijjhātā hoti – ‘aho vata, yaṃ parassa taṃ mama assā’ti.

And how, monks, is the threefold faulty transgression of mental kamma unwholesome, intentional, having suffering as its outcome, and having suffering as its result? Here, monks, a certain person is covetous. He covets the property and resources of another, thinking: ‘Oh, that what belongs to another might be mine!’

‘‘Byāpannacitto [Pg.499] hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’nti.

He has a mind of ill will and a corrupt mental resolve: ‘May these beings be killed or bound or annihilated or perish, or may they not exist at all!’

Micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ…pe. … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

He has wrong view, a distorted vision: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good and bad kamma. There is no this world, no other world. There is no mother, no father. There are no beings who are spontaneously reborn. There are no ascetics and brahmins in the world who, having realized this world and the other world for themselves through direct knowledge, make it known.’ In this way, monks, the threefold faulty transgression of mental kamma is unwholesome, intentional, having suffering as its outcome, and having suffering as its result.

‘‘Tividha kāyakammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; catubbidhavacīkammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

Monks, because of the threefold faulty transgression of bodily kamma, which is unwholesome and intentional, beings, with the breakup of the body, after death, are reborn in a state of loss, a bad destination, a place of ruin, in hell; because of the fourfold faulty transgression of verbal kamma, which is unwholesome and intentional, beings, with the breakup of the body, after death, are reborn in a state of loss, a bad destination, a place of ruin, in hell; because of the threefold faulty transgression of mental kamma, which is unwholesome and intentional, beings, with the breakup of the body, after death, are reborn in a state of loss, a bad destination, a place of ruin, in hell.

‘‘Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, tividhakāyakammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; catubbidhavacīkammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantīti.

Bhikkhus, just as a four-cornered gem, when thrown upwards, lands well-established on whichever side it lands; even so, bhikkhus, due to the cause of threefold faulty and transgressive bodily action, which is unwholesome and volitional, beings, with the breakup of the body, after death, are reborn in a state of loss, a bad destination, a place of ruin, in hell; due to the cause of fourfold faulty and transgressive verbal action, which is unwholesome and volitional, beings, with the breakup of the body, after death, are reborn in a state of loss, a bad destination, a place of ruin, in hell; due to the cause of threefold faulty and transgressive mental action, which is unwholesome and volitional, beings, with the breakup of the body, after death, are reborn in a state of loss, a bad destination, a place of ruin, in hell.

‘‘Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

Bhikkhus, I do not declare the termination of volitional actions that have been done and accumulated without their result having been experienced. And that is to be experienced either in this very life, or in the next life, or in a subsequent life. Indeed, bhikkhus, I do not declare the making of an end to suffering without having experienced the result of volitional actions that have been done and accumulated.

‘‘Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

In that regard, bhikkhus, the threefold accomplishment in bodily action, being wholesome and volitional, has a happy outcome and a happy result; the fourfold accomplishment in verbal action, being wholesome and volitional, has a happy outcome and a happy result; the threefold accomplishment in mental action, being wholesome and volitional, has a happy outcome and a happy result.

‘‘Kathañca[Pg.500], bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati…pe….

And how, bhikkhus, is the threefold accomplishment in bodily action, being wholesome and volitional, of happy outcome and happy result? Here, bhikkhus, a certain person, having abandoned the destruction of life, abstains from the destruction of life. With rod and weapon laid aside, scrupulous, endowed with kindness, he dwells compassionate for the welfare of all living beings and creatures...

‘‘Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

Having abandoned taking what is not given, he abstains from taking what is not given. Whatever property and belongings of another there might be, whether in a village or in a forest, he is not one to take it, ungiven, with thievish intent.

‘‘Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Having abandoned misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures. He does not fall into transgression with such women as are protected by their mother... down to those betrothed with a garland. In this way, bhikkhus, the threefold accomplishment in bodily action, being wholesome and volitional, has a happy outcome and a happy result.

‘‘Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

And how, bhikkhus, is the fourfold accomplishment in verbal action, being wholesome and volitional, of happy outcome and happy result? Here, bhikkhus, a certain person, having abandoned false speech, abstains from false speech. When he has gone to a council, to an assembly, to the midst of his relatives, to the midst of a guild, or to the midst of a royal family, and is brought in and questioned as a witness, ‘Come, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he is not one who knowingly speaks a falsehood for his own sake, for the sake of another, or for the sake of some trivial gain.

‘‘Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandiṃ, samaggakaraṇiṃ vācaṃ bhāsitā hoti.

Having abandoned divisive speech, he abstains from divisive speech. He does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat here what he has heard elsewhere in order to divide these people from those. Thus he is a reconciler of those who are divided and a promoter of those who are united. He delights in concord, rejoices in concord, is fond of concord, and is a speaker of words that create concord.

‘‘Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are faultless, pleasant to the ear, endearing, going to the heart, courteous, liked by the many, and agreeable to the many.

‘‘Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena [Pg.501] sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Having abandoned frivolous talk, he abstains from frivolous talk. He speaks at the proper time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma, and speaks on the Vinaya. He speaks words worth treasuring, at the proper time, with illustrations, with a defined limit, and connected with benefit. In this way, bhikkhus, the fourfold accomplishment in verbal action, being wholesome and volitional, has a happy outcome and a happy result.

‘‘Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti – ‘aho vata, yaṃ parassa taṃ mamassā’ti.

And how, bhikkhus, is the threefold accomplishment in mental action, being wholesome and volitional, of happy outcome and happy result? Here, bhikkhus, a certain person is not covetous. He does not covet the property and belongings of others, thinking: ‘Oh, that what belongs to others might be mine!’

‘‘Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti.

He has a mind without ill will and intentions free of hate, thinking: ‘May these beings be free from enmity, free from affliction, free from distress, and may they maintain themselves in happiness!’

‘‘Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

He has right view, an undistorted perspective: ‘There is a result of what is given, there is a result of what is offered... there are those ascetics and brahmins who, having directly known and realized this world and the next for themselves, make it known.’ In this way, bhikkhus, the threefold accomplishment in mental action, being wholesome and volitional, has a happy outcome and a happy result.

‘‘Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

Bhikkhus, due to the cause of the threefold accomplishment in bodily action, which is wholesome and volitional, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. Or, bhikkhus, due to the cause of the fourfold accomplishment in verbal action, which is wholesome and volitional, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. Or, bhikkhus, due to the cause of the threefold accomplishment in mental action, which is wholesome and volitional, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.

‘‘Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmī’’ti. Sattamaṃ.

Just as, monks, a four-cornered gem, when thrown upwards, lands firmly on whichever side it lands; even so, monks, on account of the cause which is the wholesome volition for the threefold accomplishment of bodily action, beings, with the breakup of the body, after death, arise in a good destination, a heavenly world. On account of the cause which is the wholesome volition for the fourfold accomplishment of verbal action, beings, with the breakup of the body, after death, arise in a good destination, a heavenly world. On account of the cause which is the wholesome volition for the threefold accomplishment of mental action, beings, with the breakup of the body, after death, arise in a good destination, a heavenly world. I do not declare, monks, the annulment of volitional actions that have been done and accumulated without their result having been experienced. And that is experienced either in this very life, or in the next life, or in subsequent existences. I do not, indeed, monks, declare the making of an end to suffering without having experienced the result of volitional actions that have been done and accumulated. The seventh.

8. Dutiyasañcetanikasuttaṃ

8. The Second Discourse on Volition

218. ‘‘Nāhaṃ[Pg.502], bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

218. I do not declare, monks, the annulment of volitional actions that have been done and accumulated without their result having been experienced, and that is experienced either in this very life, or in the next life, or in subsequent existences. I do not, indeed, monks, declare the making of an end to suffering without having experienced the result of volitional actions that have been done and accumulated.

‘‘Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

Among these, monks, the threefold faulty transgression of bodily action, which is unwholesome and volitional, has suffering as its increase and has suffering as its result. The fourfold faulty transgression of verbal action, which is unwholesome and volitional, has suffering as its increase and has suffering as its result. The threefold faulty transgression of mental action, which is unwholesome and volitional, has suffering as its increase and has suffering as its result.

‘‘Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti…pe… evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

And how, monks, is the threefold faulty transgression of bodily action, which is unwholesome and volitional, one that has suffering as its increase and has suffering as its result? ... Thus indeed, monks, the threefold faulty transgression of bodily action, which is unwholesome and volitional, has suffering as its increase and has suffering as its result.

‘‘Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti…pe… evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

And how, monks, is the fourfold faulty transgression of verbal action, which is unwholesome and volitional, one that has suffering as its increase and has suffering as its result? ... Thus indeed, monks, the fourfold faulty transgression of verbal action, which is unwholesome and volitional, has suffering as its increase and has suffering as its result.

‘‘Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti…pe… evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

And how, monks, is the threefold faulty transgression of mental action, which is unwholesome and volitional, one that has suffering as its increase and has suffering as its result? ... Thus indeed, monks, the threefold faulty transgression of mental action, which is unwholesome and volitional, has suffering as its increase and has suffering as its result.

‘‘Tividha kāyakammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti, catubbidhavacīkammanta…pe… tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

Monks, on account of the cause which is the unwholesome volition for the threefold faulty transgression of bodily action, beings, with the breakup of the body, after death, arise in the plane of misery, a bad destination, the downfall, in hell. On account of the fourfold faulty transgression of verbal action... Or, monks, on account of the cause which is the unwholesome volition for the threefold faulty transgression of mental action, beings, with the breakup of the body, after death, arise in the plane of misery, a bad destination, the downfall, in hell.

‘‘Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye[Pg.503]. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

I do not declare, monks, the annulment of volitional actions that have been done and accumulated without their result having been experienced, and that is experienced either in this very life, or in the next life, or in subsequent existences. I do not, indeed, monks, declare the making of an end to suffering without having experienced the result of volitional actions that have been done and accumulated.

‘‘Tatra kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Indeed, monks, among these, the threefold accomplishment of bodily action, which is wholesome and volitional, has happiness as its increase and has happiness as its result. The fourfold accomplishment of verbal action, which is wholesome and volitional, has happiness as its increase and has happiness as its result. The threefold accomplishment of mental action, which is wholesome and volitional, has happiness as its increase and has happiness as its result.

‘‘Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti…pe… evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

And how, monks, is the threefold accomplishment of bodily action, which is wholesome and volitional, one that has happiness as its increase and has happiness as its result? ... Thus indeed, monks, the threefold accomplishment of bodily action, which is wholesome and volitional, has happiness as its increase and has happiness as its result.

‘‘Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti…pe… evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

And how, monks, is the fourfold accomplishment of verbal action, which is wholesome and volitional, one that has happiness as its increase and has happiness as its result? ... Thus indeed, monks, the fourfold accomplishment of verbal action, which is wholesome and volitional, has happiness as its increase and has happiness as its result.

‘‘Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti…pe… evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

And how, monks, is the threefold accomplishment of mental action, which is wholesome and volitional, one that has happiness as its increase and has happiness as its result? ... Thus indeed, monks, the threefold accomplishment of mental action, which is wholesome and volitional, has happiness as its increase and has happiness as its result.

‘‘Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampatti…pe… tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe…. Aṭṭhamaṃ.

Monks, on account of the cause which is the wholesome volition for the threefold accomplishment of bodily action, beings, with the breakup of the body, after death, arise in a good destination, a heavenly world. On account of the fourfold accomplishment of verbal action... Or, on account of the cause which is the wholesome volition for the threefold accomplishment of mental action, beings, with the breakup of the body, after death, arise in a good destination, a heavenly world... The Eighth.

9. Karajakāyasuttaṃ

9. The Discourse on the Body Born of Kamma

219. ‘‘Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

219. Monks, I do not declare the ending of intentional actions that have been done and accumulated without their result having been experienced, and that, indeed, is to be experienced either in this very life, or in the next life, or in a subsequent one. I certainly do not declare the making of an end to suffering without having experienced the result of intentional actions that have been done and accumulated.

‘‘Sa kho so, bhikkhave, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā [Pg.504] ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

That noble disciple, monks, thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, and mindful, dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, for all beings, he dwells pervading the entire world with a mind accompanied by loving-kindness—vast, exalted, measureless, without enmity, and without ill will.

‘‘So evaṃ pajānāti – ‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ, etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ. Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatī’ti.

He understands thus: ‘Formerly, this mind of mine was limited and undeveloped, but now this mind of mine is measureless and well-developed. Whatever kamma was done with limitation, it does not remain there, it does not persist there.’

‘‘Taṃ kiṃ maññatha, bhikkhave, daharatagge ce so ayaṃ kumāro mettaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’.

What do you think, monks? If that boy, from a tender age, were to develop loving-kindness, the liberation of mind, would he do an evil deed?” “Certainly not, venerable sir.”

‘‘Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā’’ti? ‘‘No hetaṃ, bhante. Akarontañhi, bhante, pāpakammaṃ kuto dukkhaṃ phusissatī’’ti!

And would suffering befall one who does not do an evil deed?” “Certainly not, venerable sir. Indeed, venerable sir, for one who does not do an evil deed, from where would suffering befall him?”

‘‘Bhāvetabbā kho panāyaṃ, bhikkhave, mettācetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṃ kāyo ādāya gamanīyo. Cittantaro ayaṃ, bhikkhave, macco. So evaṃ pajānāti – ‘yaṃ kho me idaṃ kiñci pubbe iminā karajakāyena pāpakammaṃ kataṃ, sabbaṃ taṃ idha vedanīyaṃ; na taṃ anugaṃ bhavissatī’ti. Evaṃ bhāvitā kho, bhikkhave, mettā cetovimutti anāgāmitāya saṃvattati, idha paññassa bhikkhuno uttari vimuttiṃ appaṭivijjhato.

Monks, this liberation of mind by loving-kindness should be developed by a woman or a man. Monks, this body is not to be taken along by a woman or a man. This mortal being, monks, is accompanied by mind. One understands thus: ‘Whatever evil deed I have done in the past with this body born of kamma, all of that is to be experienced here; it will not follow along.’ Monks, when the liberation of mind by loving-kindness is developed in this way, it leads to non-returning for a monk with wisdom here who has not penetrated a higher liberation.

‘‘Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

With a mind accompanied by compassion… with a mind accompanied by appreciative joy… with a mind accompanied by equanimity, he dwells pervading one direction, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, for all beings, he dwells pervading the entire world with a mind accompanied by equanimity—vast, exalted, measureless, without enmity, and without ill will.

‘‘So evaṃ pajānāti – ‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ, etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ. Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatī’ti.

He understands thus: ‘Formerly, this mind of mine was limited and undeveloped, but now this mind of mine is measureless and well-developed. Whatever kamma was done with limitation, it does not remain there, it does not persist there.’

‘‘Taṃ [Pg.505] kiṃ maññatha, bhikkhave, daharatagge ce so ayaṃ kumāro upekkhaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’.

What do you think, monks? If that boy, from a tender age, were to develop equanimity, the liberation of mind, would he do an evil deed?” “Certainly not, venerable sir.”

‘‘Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā’’ti? ‘‘No hetaṃ, bhante. Akarontañhi, bhante, pāpakammaṃ kuto dukkhaṃ phusissatī’’ti!

And would suffering befall one who does not do an evil deed?” “Certainly not, venerable sir. Indeed, venerable sir, for one who does not do an evil deed, from where would suffering befall him?”

‘‘Bhāvetabbā kho panāyaṃ, bhikkhave, upekkhā cetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṃ kāyo ādāya gamanīyo. Cittantaro ayaṃ, bhikkhave, macco. So evaṃ pajānāti – ‘yaṃ kho me idaṃ kiñci pubbe iminā karajakāyena pāpakammaṃ kataṃ, sabbaṃ taṃ idha vedanīyaṃ; na taṃ anugaṃ bhavissatī’ti. Evaṃ bhāvitā kho, bhikkhave, upekkhā cetovimutti anāgāmitāya saṃvattati, idha paññassa bhikkhuno uttari vimuttiṃ appaṭivijjhato’’ti. Navamaṃ.

Monks, this liberation of mind through equanimity should be developed by a woman or a man. Monks, this body is not to be taken along by a woman or a man. This mortal being, monks, is accompanied by mind. One understands thus: ‘Whatever evil deed I have done in the past with this body born of kamma, all of that is to be experienced here; it will not follow along.’ Monks, when the liberation of mind through equanimity is developed in this way, it leads to non-returning for a monk with wisdom here who has not penetrated a higher liberation. The Ninth.

10. Adhammacariyāsuttaṃ

10. The Discourse on Unrighteous Conduct

220. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yenamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti.

220. Then a certain brahmin approached the Blessed One; having approached, he exchanged pleasantries with the Blessed One. Having concluded the pleasant and courteous talk, he sat down to one side. Sitting to one side, that brahmin said this to the Blessed One: 'What, Master Gotama, is the cause, what is the reason, whereby some beings here, with the breakup of the body, after death, are reborn in the plane of deprivation, the bad destination, the state of ruin, in hell?' 'Brahmin, it is because of unrighteous conduct and uneven conduct that some beings here, with the breakup of the body, after death, are reborn in the plane of deprivation, the bad destination, the state of ruin, in hell.'

‘‘Ko pana, bho gotama, hetu ko paccayo yenamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

But what, Master Gotama, is the cause, what is the reason, whereby some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world?' 'Brahmin, it is because of righteous conduct and even conduct that some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.'

‘‘Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathāhaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyya’’nti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi[Pg.506]; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho so brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

I do not understand in detail the meaning of what was spoken in brief by Master Gotama. It would be good if Master Gotama would teach me the Dhamma in such a way that I might understand in detail the meaning of what was spoken in brief by him.' 'In that case, brahmin, listen and pay close attention; I will speak.' 'Very well, Master,' that brahmin replied to the Blessed One. The Blessed One said this:

‘‘Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti; catubbidhā vācāya adhammacariyāvisamacariyā hoti; tividhā manasā adhammacariyāvisamacariyā hoti.

'Brahmin, unrighteous and uneven conduct by way of the body is threefold; unrighteous and uneven conduct by way of speech is fourfold; unrighteous and uneven conduct by way of the mind is threefold.'

‘‘Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti.

'And how, brahmin, is unrighteous and uneven conduct by way of the body threefold? ... Thus, brahmin, unrighteous and uneven conduct by way of the body is threefold.'

‘‘Kathañca, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti…pe… evaṃ kho, brāhmaṇa, catubbidhā vācāya adhammacariyā visamacariyā hoti.

'And how, brahmin, is unrighteous and uneven conduct by way of speech fourfold? ... Thus, brahmin, unrighteous and uneven conduct by way of speech is fourfold.'

‘‘Kathañca, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti. Evaṃ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

'And how, brahmin, is unrighteous and uneven conduct by way of the mind threefold? ... Thus, brahmin, unrighteous and uneven conduct by way of the mind is threefold. Thus, brahmin, it is because of unrighteous and uneven conduct that some beings here, with the breakup of the body, after death, are reborn in the plane of deprivation, the bad destination, the state of ruin, in hell.'

‘‘Tividhā brāhmaṇa, kāyena dhammacariyāsamacariyā hoti; catubbidhā vācāya dhammacariyāsamacariyā hoti; tividhā manasā dhammacariyāsamacariyā hoti.

'Brahmin, righteous and even conduct by way of the body is threefold; righteous and even conduct by way of speech is fourfold; righteous and even conduct by way of the mind is threefold.'

‘‘Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti.

'And how, brahmin, is righteous and even conduct by way of the body threefold? ... Thus, brahmin, righteous and even conduct by way of the body is threefold.'

‘‘Kathañca, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti…pe… evaṃ kho, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti.

'And how, brahmin, is righteous and even conduct by way of speech fourfold? ... Thus, brahmin, righteous and even conduct by way of speech is fourfold.'

‘‘Kathañca, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti. Evaṃ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

'And how, brahmin, is righteous and even conduct by way of the mind threefold? ... Thus, brahmin, righteous and even conduct by way of the mind is threefold. Thus, brahmin, it is because of righteous and even conduct that some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.'

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

'Excellent, Master Gotama! Excellent, Master Gotama! ... May Master Gotama remember me as a lay follower who has gone for refuge for life from this day forward.' The Tenth.

Karajakāyavaggo paṭhamo.

The First Karajakāya Chapter.

(22) 2. Sāmaññavaggo

(22) 2. The General Chapter

221. ‘‘Dasahi[Pg.507], bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

221. “Bhikkhus, one endowed with ten qualities is deposited in hell as if brought and cast there. What ten? One destroys life; one takes what is not given; one engages in sexual misconduct; one speaks falsely; one speaks divisively; one speaks harshly; one engages in idle chatter; one is covetous; one has a mind of ill will; and one has wrong view. Bhikkhus, one endowed with these ten qualities is deposited in hell as if brought and cast there.”

‘‘Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti.

“Bhikkhus, one endowed with ten qualities is deposited in heaven as if brought and placed there. What ten? One abstains from destroying life; one abstains from taking what is not given; one abstains from sexual misconduct; one abstains from false speech; one abstains from divisive speech; one abstains from harsh speech; one abstains from idle chatter; one is not covetous; one has a mind without ill will; and one has right view. Bhikkhus, one endowed with these ten qualities is deposited in heaven as if brought and placed there.”

222. ‘‘Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi vīsatiyā? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti – imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

222. “Bhikkhus, one endowed with twenty qualities is deposited in hell as if brought and cast there. What twenty? One personally destroys life and encourages others to destroy life; one personally takes what is not given and encourages others to take what is not given; one personally engages in sexual misconduct and encourages others in sexual misconduct; one personally speaks falsely and encourages others to speak falsely; one personally speaks divisively and encourages others to speak divisively; one personally speaks harshly and encourages others to speak harshly; one personally engages in idle chatter and encourages others to engage in idle chatter; one is personally covetous and encourages others in covetousness; one personally has a mind of ill will and encourages others in ill will; and one personally has wrong view and encourages others in wrong view. Bhikkhus, one endowed with these twenty qualities is deposited in hell as if brought and cast there.”

‘‘Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi vīsatiyā? Attanā ca pāṇātipātā paṭivirato hoti[Pg.508], parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti – imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti.

“Bhikkhus, one endowed with twenty qualities is deposited in heaven as if brought there. What twenty? One personally abstains from destroying life and encourages others in abstinence from destroying life; one personally abstains from taking what is not given and encourages others in abstinence from taking what is not given; one personally abstains from sexual misconduct and encourages others in abstinence from sexual misconduct; one personally abstains from false speech and encourages others in abstinence from false speech; one personally abstains from divisive speech and encourages others in abstinence from divisive speech; one personally abstains from harsh speech and encourages others in abstinence from harsh speech; one personally abstains from idle chatter and encourages others in abstinence from idle chatter; one is personally not covetous and encourages others in non-covetousness; one personally has a mind without ill will and encourages others in non-ill will; and one personally has right view and encourages others in right view. Bhikkhus, one endowed with these twenty qualities is deposited in heaven as if brought there.”

223. ‘‘Tiṃsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tiṃsāya? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti; attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti – imehi kho[Pg.509], bhikkhave, tiṃsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

223. “Bhikkhus, one endowed with thirty qualities is deposited in hell as if brought there. What thirty? One personally destroys life, encourages others to destroy life, and approves of destroying life; one personally takes what is not given, encourages others to take what is not given, and approves of taking what is not given; one personally engages in sexual misconduct, encourages others in sexual misconduct, and approves of sexual misconduct; one personally speaks falsely, encourages others to speak falsely, and approves of false speech; one personally speaks divisively, encourages others to speak divisively, and approves of divisive speech; one personally speaks harshly, encourages others to speak harshly, and approves of harsh speech; one personally engages in idle chatter, encourages others to engage in idle chatter, and approves of idle chatter; one is personally covetous, encourages others in covetousness, and approves of covetousness; one personally has a mind of ill will, encourages others in ill will, and approves of ill will; and one personally has wrong view, encourages others in wrong view, and approves of wrong view. Bhikkhus, one endowed with these thirty qualities is deposited in hell as if brought there.”

‘‘Tiṃsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tiṃsāya? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti – imehi kho, bhikkhave, tiṃsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti.

“Bhikkhus, one endowed with thirty qualities is deposited in heaven as if brought there. What thirty? One personally abstains from destroying life, encourages others in abstinence from destroying life, and approves of abstinence from destroying life; one personally abstains from taking what is not given, encourages others in abstinence from taking what is not given, and approves of abstinence from taking what is not given; one personally abstains from sexual misconduct, encourages others in abstinence from sexual misconduct, and approves of abstinence from sexual misconduct; one personally abstains from false speech, encourages others in abstinence from false speech, and approves of abstinence from false speech; one personally abstains from divisive speech, encourages others in abstinence from divisive speech, and approves of abstinence from divisive speech; one personally abstains from harsh speech, encourages others in abstinence from harsh speech, and approves of abstinence from harsh speech; one personally abstains from idle chatter, encourages others in abstinence from idle chatter, and approves of abstinence from idle chatter; one is personally not covetous, encourages others in non-covetousness, and approves of non-covetousness; one personally has a mind without ill will, encourages others in non-ill will, and approves of non-ill will; and one personally has right view, encourages others in right view, and approves of right view. Bhikkhus, one endowed with these thirty qualities is deposited in heaven as if brought there.”

224. ‘‘Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi cattārīsāya? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati; attanā ca kāmesumicchācārī hoti[Pg.510], parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati; attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

224. “Bhikkhus, one endowed with forty qualities is placed in hell just as if brought and deposited there. With which forty? One personally destroys life, encourages others in the destruction of life, approves of the destruction of life, and speaks in praise of the destruction of life; one personally takes what is not given, encourages others in taking what is not given, approves of taking what is not given, and speaks in praise of taking what is not given; one personally engages in sexual misconduct, encourages others in sexual misconduct, approves of sexual misconduct, and speaks in praise of sexual misconduct; one personally speaks falsely, encourages others in false speech, approves of false speech, and speaks in praise of false speech; one personally engages in divisive speech, encourages others in divisive speech, approves of divisive speech, and speaks in praise of divisive speech; one personally speaks harshly, encourages others in harsh speech, approves of harsh speech, and speaks in praise of harsh speech; one personally engages in frivolous chatter, encourages others in frivolous chatter, approves of frivolous chatter, and speaks in praise of frivolous chatter; one is personally covetous, encourages others in covetousness, approves of covetousness, and speaks in praise of covetousness; one personally has a mind of ill will, encourages others in ill will, approves of ill will, and speaks in praise of ill will; one personally holds wrong view, encourages others in wrong view, approves of wrong view, and speaks in praise of wrong view. Indeed, Bhikkhus, one endowed with these forty qualities is placed in hell just as if brought and deposited there.

‘‘Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi cattārīsāya? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā [Pg.511] samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti.

“Bhikkhus, one endowed with forty qualities is placed in heaven just as if brought and set down there. With which forty? One personally abstains from the destruction of life, encourages others in abstention from the destruction of life, approves of abstention from the destruction of life, and speaks in praise of abstention from the destruction of life; one personally abstains from taking what is not given, encourages others in abstention from taking what is not given, approves of abstention from taking what is not given, and speaks in praise of abstention from taking what is not given; one personally abstains from sexual misconduct, encourages others in abstention from sexual misconduct, approves of abstention from sexual misconduct, and speaks in praise of abstention from sexual misconduct; one personally abstains from false speech, encourages others in abstention from false speech, approves of abstention from false speech, and speaks in praise of abstention from false speech; one personally abstains from divisive speech, encourages others in abstention from divisive speech, approves of abstention from divisive speech, and speaks in praise of abstention from divisive speech; one personally abstains from harsh speech, encourages others in abstention from harsh speech, approves of abstention from harsh speech, and speaks in praise of abstention from harsh speech; one personally abstains from frivolous chatter, encourages others in abstention from frivolous chatter, approves of abstention from frivolous chatter, and speaks in praise of abstention from frivolous chatter; one is personally non-covetous, encourages others in non-covetousness, approves of non-covetousness, and speaks in praise of non-covetousness; one personally has a mind without ill will, encourages others in non-ill will, approves of non-ill will, and speaks in praise of non-ill will; one personally holds right view, encourages others in right view, approves of right view, and speaks in praise of right view. Indeed, Bhikkhus, one endowed with these forty qualities is placed in heaven just as if brought and set down there.”

225-228. ‘‘Dasahi, bhikkhave, dhammehi samannāgato khataṃ upahataṃ attānaṃ pariharati…pe… akkhataṃ anupahataṃ attānaṃ pariharati…pe… vīsatiyā, bhikkhave…pe… tiṃsāya, bhikkhave…pe… cattārīsāya, bhikkhave, dhammehi samannāgato khataṃ upahataṃ attānaṃ pariharati…pe….

“Bhikkhus, one endowed with ten qualities carries oneself as wounded and damaged… one carries oneself as unwounded and undamaged… Bhikkhus, with twenty… Bhikkhus, with thirty… Bhikkhus, one endowed with forty qualities carries oneself as wounded and damaged… and so on.”

229-232. ‘‘Dasahi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati…pe… idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Vīsatiyā, bhikkhave…pe… tiṃsāya, bhikkhave,…pe… cattārīsāya, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati…pe… idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati’’.

“Bhikkhus, endowed with ten qualities, a certain person here, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell… A certain person here, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. Bhikkhus, with twenty… Bhikkhus, with thirty… Bhikkhus, endowed with forty qualities, a certain person here, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell… A certain person here, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world.”

233-236. ‘‘Dasahi, bhikkhave, dhammehi samannāgato bālo veditabbo…pe… paṇḍito veditabbo…pe… vīsatiyā, bhikkhave…pe… tiṃsāya, bhikkhave…pe… cattārīsāya, bhikkhave, dhammehi samannāgato bālo veditabbo…pe… paṇḍito veditabbo [Pg.512] …pe… imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato paṇḍito veditabbo’’ti.

“Bhikkhus, one endowed with ten qualities is to be known as a fool… is to be known as a wise person… Bhikkhus, with twenty… Bhikkhus, with thirty… Bhikkhus, one endowed with forty qualities is to be known as a fool… is to be known as a wise person… Indeed, bhikkhus, one endowed with these forty qualities is to be known as a wise person.”

Sāmaññavaggo dutiyo.

The Second Chapter on the Ascetic Life.

23. Rāgapeyyālaṃ

23. The Repetition Section on Lust

237. ‘‘Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā’’ti.

237. “Bhikkhus, for the direct knowledge of lust, ten qualities are to be developed. What ten? The perception of unattractiveness, the perception of death, the perception of repulsiveness in food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in what is impermanent, the perception of not-self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation. Bhikkhus, for the direct knowledge of lust, these ten qualities are to be developed.”

238. ‘‘Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā – rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā’’ti.

238. “Bhikkhus, for the direct knowledge of lust, ten qualities are to be developed. What ten? The perception of impermanence, the perception of not-self, the perception of repulsiveness in food, the perception of non-delight in the entire world, the perception of a skeleton, the perception of a worm-infested corpse, the perception of a discolored corpse, the perception of a festering corpse, the perception of a dismembered corpse, and the perception of a bloated corpse. Bhikkhus, for the direct knowledge of lust, these ten qualities are to be developed.”

239. ‘‘Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā’’ti.

239. “Bhikkhus, for the direct knowledge of lust, ten qualities are to be developed. What ten? Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, Right Knowledge, and Right Liberation. Bhikkhus, for the direct knowledge of lust, these ten qualities are to be developed.”

240-266. ‘‘Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… ( ) cāgāya… paṭinissaggāya…pe… ime dasa dhammā bhāvetabbā.

“Bhikkhus, for the full understanding of lust… for its complete destruction… for its abandonment… for its destruction… for its fading away… for dispassion… for its cessation… for its relinquishment… for its renunciation… these ten qualities are to be developed.”

267-746. ‘‘Dosassa [Pg.513] …pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa pariññāya…pe… parikkhayāya… pahānāya … khayāya… vayāya… virāgāya… nirodhāya… ( ) cāgāya… paṭinissaggāya…pe… ime dasa dhammā bhāvetabbā’’ti.

“For hatred… for delusion… for anger… for hostility… for contempt… for domineering… for envy… for miserliness… for deceit… for treachery… for stubbornness… for rivalry… for conceit… for arrogance… for vanity… for heedlessness: for their full understanding… for their complete destruction… for their abandonment… for their destruction… for their fading away… for dispassion… for their cessation… for their relinquishment… for their renunciation… these ten qualities are to be developed.”

Rāgapeyyālaṃ niṭṭhitaṃ.

The Repetition Section on Lust is concluded.

Dasakanipātapāḷi niṭṭhitā.

The Book of the Tens is concluded.