Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

The Minor Collection

Itivuttakapāḷi

The Itivuttaka

1. Ekakanipāto

1. The Book of Ones

1. Paṭhamavaggo

1. The First Chapter

1. Lobhasuttaṃ

1. The Discourse on Greed

1. Vuttañhetaṃ [Pg.195] bhagavatā, vuttamarahatāti me sutaṃ –

1. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, greed; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“Through that greed with which they are filled, beings go to a woeful state. Having perfectly understood that greed, the insightful abandon it. Having abandoned it, they never come to this world again.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The first.

2. Dosasuttaṃ

2. The Discourse on Aversion

2. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

2. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Dosaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, aversion; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yena [Pg.196] dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“Through that aversion with which they are corrupted, beings go to a woeful state. Having perfectly understood that aversion, the insightful abandon it. Having abandoned it, they never come to this world again.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The second.

3. Mohasuttaṃ

3. The Discourse on Delusion

3. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

3. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mohaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, delusion; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“Through that delusion by which they are deluded, beings go to a woeful state. Having perfectly understood that delusion, the insightful abandon it. Having abandoned it, they never come to this world again.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The third.

4. Kodhasuttaṃ

4. The Discourse on Anger

4. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

4. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Kodhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, anger; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“Through that anger with which they are enraged, beings go to a woeful state. Having perfectly understood that anger, the insightful abandon it. Having abandoned it, they never come to this world again.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The fourth.

5. Makkhasuttaṃ

5. The Discourse on Disparagement

5. Vuttañhetaṃ [Pg.197] bhagavatā, vuttamarahatāti me sutaṃ –

5. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Makkhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, disparagement; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yena makkhena makkhāse, sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“Through that disparagement with which they are stained, beings go to a woeful state. Having perfectly understood that disparagement, the insightful abandon it. Having abandoned it, they never come to this world again.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The fifth.

6. Mānasuttaṃ

6. The Discourse on Conceit

6. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

6. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mānaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, conceit; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yena mānena mattāse, sattā gacchanti duggatiṃ;

Taṃ mānaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“Through that conceit with which they are intoxicated, beings go to a woeful state. Having perfectly understood that conceit, the insightful abandon it. Having abandoned it, they never come to this world again.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The sixth.

7. Sabbapariññāsuttaṃ

7. The Discourse on the Full Understanding of All

7. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

7. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, one who does not directly know and fully comprehend the all, whose mind is not dispassionate towards it, who does not abandon it, is incapable of destroying suffering. But, bhikkhus, one who directly knows and fully comprehends the all, whose mind is dispassionate towards it, who abandons it, is capable of destroying suffering.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘Yo [Pg.198] sabbaṃ sabbato ñatvā, sabbatthesu na rajjati;

Sa ve sabbapariññā so, sabbadukkhamupaccagā’’ti.

“One who has known the all in every way, and is not attached to anything at all; that one, with full understanding of all, has indeed overcome all suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The seventh.

8. Mānapariññāsuttaṃ

8. The Discourse on the Full Comprehension of Conceit

8. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

8. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Mānaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one who does not directly know conceit, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows conceit, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘Mānupetā ayaṃ pajā, mānaganthā bhave ratā;

Mānaṃ aparijānantā, āgantāro punabbhavaṃ.

“This populace, possessed by conceit, bound by the fetter of conceit, delights in becoming; not fully understanding conceit, they come to renewed becoming.

‘‘Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhaye;

Te mānaganthābhibhuno, sabbadukkhamupaccagu’’nti.

“But those who, having abandoned conceit, are liberated in the destruction of conceit; they, having overcome the fetter of conceit, have gone beyond all suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Eighth.

9. Lobhapariññāsuttaṃ

9. The Discourse on the Full Comprehension of Greed

9. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

9. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Lobhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Lobhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one who does not directly know greed, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows greed, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“That greed by which ensnared beings go to a bad destination, having rightly understood that greed, those with insight abandon it. Having abandoned it, they never come again to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Ninth.

10. Dosapariññāsuttaṃ

10. The Discourse on the Full Comprehension of Aversion

10. Vuttañhetaṃ [Pg.199] bhagavatā, vuttamarahatāti me sutaṃ –

10. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Dosaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dosañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one who does not directly know aversion, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows aversion, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“That aversion by which corrupted beings go to a bad destination, having rightly understood that aversion, those with insight abandon it. Having abandoned it, they never come again to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Tenth.

Paṭhamo vaggo niṭṭhito.

The first chapter is finished.

Tassuddānaṃ –

The summary:

Rāgadosā atha moho, kodhamakkhā mānaṃ sabbaṃ;

Mānato rāgadosā puna dve, pakāsitā vaggamāhu paṭhamanti.

Lust and aversion, then delusion, anger and contempt, conceit, the all; then conceit, and lust and aversion, two again, were declared. This they call the first chapter.

2. Dutiyavaggo

2. The Second Chapter

1. Mohapariññāsuttaṃ

1. The Discourse on the Full Comprehension of Delusion

11. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

11. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Mohaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mohañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one who does not directly know delusion, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows delusion, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“That delusion by which bewildered beings go to a bad destination, having rightly understood that delusion, those with insight abandon it. Having abandoned it, they never come again to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The First.

2. Kodhapariññāsuttaṃ

2. The Discourse on the Full Comprehension of Anger

12. Vuttañhetaṃ [Pg.200] bhagavatā, vuttamarahatāti me sutaṃ –

12. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Kodhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kodhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one who does not directly know anger, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows anger, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“That anger by which angry beings go to a bad destination, having rightly understood that anger, those with insight abandon it. Having abandoned it, they never come again to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Second.

3.Makkhapariññāsuttaṃ

3. The Discourse on the Full Comprehension of Disparagement

13. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

13. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Makkhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Makkhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one who does not directly know disparagement, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows disparagement, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘Yena makkhena makkhāse, sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.

“That disparagement by which disparaging beings go to a bad destination, having rightly understood that disparagement, those with insight abandon it. Having abandoned it, they never come again to this world.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Third.

4. Avijjānīvaraṇasuttaṃ

4. The Discourse on the Hindrance of Ignorance

14. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

14. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Nāhaṃ, bhikkhave, aññaṃ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, avijjānīvaraṇaṃ. Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, I do not see any other single hindrance by which, being covered, a populace runs on and transmigrates for a long time, like this hindrance of ignorance. For, monks, covered by the hindrance of ignorance, a populace runs on and transmigrates for a long time.” The Blessed One said this. In this connection, it is said:

‘‘Natthañño [Pg.201] ekadhammopi, yenevaṃ nivutā pajā;

Saṃsaranti ahorattaṃ, yathā mohena āvutā.

“There is no other single thing by which this populace is so covered, transmigrating day and night, as when they are veiled by delusion.

‘‘Ye ca mohaṃ pahantvāna, tamokhandhaṃ padālayuṃ;

Na te puna saṃsaranti, hetu tesaṃ na vijjatī’’ti.

“But those who, having abandoned delusion, have shattered the mass of darkness; they do not transmigrate again, for no cause is found for them.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Fourth.

5. Taṇhāsaṃyojanasuttaṃ

5. The Discourse on the Fetter of Craving

15. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

15. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘Nāhaṃ, bhikkhave, aññaṃ ekasaṃyojanampi samanupassāmi yena saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, taṇhāsaṃyojanaṃ. Taṇhāsaṃyojanena hi, bhikkhave, saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, I do not see a single other fetter bound by which beings run on and transmigrate for such a long time as this, bhikkhus: the fetter of craving. For, bhikkhus, bound by the fetter of craving, beings run on and transmigrate for a long time.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“A person with craving as a companion, transmigrating for a long time, from this state of being to another, does not overcome saṃsāra.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

“Knowing this danger—that craving is the origin of suffering—a mindful bhikkhu, free from craving and without grasping, should wander forth.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Fifth.

6. Paṭhamasekhasuttaṃ

6. The First Discourse on the Trainee

16. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

16. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato ajjhattikaṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, yoniso manasikāro. Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati[Pg.202], kusalaṃ bhāvetī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, for a trainee bhikkhu who has not attained the goal and is dwelling aspiring for the unsurpassed security from bondage, I do not see any other single internal factor that is so helpful as this: wise attention. A bhikkhu who attends wisely, bhikkhus, abandons the unwholesome and develops the wholesome.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘Yoniso manasikāro, dhammo sekhassa bhikkhuno;

Natthañño evaṃ bahukāro, uttamatthassa pattiyā;

Yoniso padahaṃ bhikkhu, khayaṃ dukkhassa pāpuṇe’’ti.

“Wise attention is the quality for a trainee bhikkhu; there is no other so helpful for the attainment of the highest goal. A bhikkhu striving wisely attains the destruction of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Sixth.

7. Dutiyasekhasuttaṃ

7. The Second Discourse on the Trainee

17. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

17. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato bāhiraṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, for a trainee bhikkhu who has not attained the goal and is dwelling aspiring for the unsurpassed security from bondage, I do not see any other single external factor that is so helpful as this: good friendship. A bhikkhu with good friends, bhikkhus, abandons the unwholesome and develops the wholesome.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘Kalyāṇamitto yo bhikkhu, sappatisso sagāravo;

Karaṃ mittānaṃ vacanaṃ, sampajāno patissato;

Pāpuṇe anupubbena, sabbasaṃyojanakkhaya’’nti.

“A bhikkhu who has good friends, is respectful and reverential, who does what his friends say, being clearly comprehending and mindful, will gradually attain the destruction of all fetters.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Seventh.

8. Saṅghabhedasuttaṃ

8. The Discourse on Schism in the Saṅgha

18. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

18. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamo ekadhammo? Saṅghabhedo. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ bhaṇḍanāni ceva honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hotī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, one thing arising in the world arises for the non-welfare of the multitude, for the unhappiness of the multitude, for the harm, non-welfare, and suffering of many beings, of devas and humans. What is that one thing? Schism in the Saṅgha. When the Saṅgha is split, bhikkhus, there are mutual quarrels, mutual abuse, mutual censure, and mutual abandonment. In that situation, the unconvinced do not become convinced, and some of those who are convinced are altered.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘Āpāyiko [Pg.203] nerayiko, kappaṭṭho saṅghabhedako;

Vaggārāmo adhammaṭṭho, yogakkhemā padhaṃsati ;

Saṅghaṃ samaggaṃ bhetvāna, kappaṃ nirayamhi paccatī’’ti.

“Bound for the plane of misery, bound for hell, a schismatic remains for the aeon. Delighting in factions, established in unrighteousness, one falls away from security from bondage. Having split a united Saṅgha, one is tormented in hell for an aeon.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Eighth.

9. Saṅghasāmaggīsuttaṃ

9. The Discourse on Harmony in the Saṅgha

19. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

19. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamo ekadhammo? Saṅghasāmaggī. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ bhaṇḍanāni honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, one thing arising in the world arises for the welfare of the multitude, for the happiness of the multitude, for the benefit, welfare, and happiness of many beings, of devas and humans. What is that one thing? Harmony in the Saṅgha. When the Saṅgha is harmonious, bhikkhus, there are no mutual quarrels, nor mutual abuse, nor mutual censure, nor mutual abandonment. In that situation, the unconvinced become convinced, and the conviction of the convinced increases.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘Sukhā saṅghassa sāmaggī, samaggānañcanuggaho;

Samaggarato dhammaṭṭho, yogakkhemā na dhaṃsati;

Saṅghaṃ samaggaṃ katvāna, kappaṃ saggamhi modatī’’ti.

“Happy is harmony in the Saṅgha, and happy is the support for the harmonious. One who delights in harmony, established in the Dhamma, does not fall away from security from bondage. Having made the Saṅgha harmonious, one rejoices in heaven for an aeon.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Ninth.

10. Paduṭṭhacittasuttaṃ

10. The Discourse on the Corrupted Mind

20. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

20. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi cāyaṃ samaye puggalo kālaṅkareyya yathābhataṃ nikkhitto evaṃ niraye’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, paduṭṭhaṃ. Cetopadosahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Here, bhikkhus, I know a certain person with a corrupted mind, having encompassed their mind with my own mind, thus: ‘If this person were to die at this moment, they would be placed in hell as if carried and set down there.’ For what reason? Because, bhikkhus, their mind is corrupted. It is because of the corruption of the mind, bhikkhus, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, the bad destination, the downfall, in hell.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘Paduṭṭhacittaṃ [Pg.204] ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

“Having known a certain person here with a corrupted mind, the Buddha declared this meaning in the presence of the bhikkhus.

‘‘Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Nirayaṃ upapajjeyya, cittaṃ hissa padūsitaṃ.

“If this person were to die at this moment, they would be reborn in hell, for their mind is corrupted.”

‘‘Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopadosahetu hi, sattā gacchanti duggati’’nti.

“Just as one might carry something and then place it down, so too is such a person; for due to corruption of mind, beings go to a bad destination.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Tenth.

Dutiyo vaggo niṭṭhito.

The Second Chapter is finished.

Tassuddānaṃ –

The summary:

Moho kodho atha makkho, vijjā taṇhā sekhaduve ca;

Bhedo sāmaggipuggalo, vaggamāhu dutiyanti vuccatīti.

Delusion, Anger, and then Contempt, Knowledge, Craving, and the two on Trainees; Schism, Harmony, the Individual—this they call the Second Chapter.

3. Tatiyavaggo

3. The Third Chapter

1. Pasannacittasuttaṃ

1. The Discourse on the Serene Mind

21. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

21. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi cāyaṃ samaye puggalo kālaṃ kareyya yathābhataṃ nikkhitto evaṃ sagge’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, pasannaṃ. Cetopasādahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Here, monks, I understand by encompassing with my mind the mind of a certain person whose mind is serene, thus: ‘If this person were to die at this time, they would be reborn in heaven as if carried and placed there.’ For what reason? For, monks, their mind is serene. It is due to serenity of mind, monks, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” The Blessed One spoke this meaning. On this matter, it is said:

‘‘Pasannacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

“Having known a certain person here with a serene mind, the Buddha declared this meaning in the presence of the monks.

‘‘Imamhi [Pg.205] cāyaṃ samaye, kālaṃ kayirātha puggalo;

Sugatiṃ upapajjeyya, cittaṃ hissa pasāditaṃ.

“If this person were to die at this time, they would be reborn in a good destination, for their mind is serene.

‘‘Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopasādahetu hi, sattā gacchanti suggati’’nti.

“Just as one might carry something and then place it down, so too is such a person; for due to serenity of mind, beings go to a good destination.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The First.

2. Mettasuttaṃ

2. The Discourse on Loving-Kindness

22. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

22. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Mā, bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave, adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa yadidaṃ puññāni. Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsiṃ. Saṃvaṭṭamāne sudaṃ, bhikkhave, kappe ābhassarūpago homi; vivaṭṭamāne kappe suññaṃ brahmavimānaṃ upapajjāmi.

“Monks, do not be afraid of meritorious deeds. For ‘meritorious deeds,’ monks, is a designation for happiness, for what is desirable, pleasing, lovely, and agreeable. I know from direct experience, monks, having for a long time experienced the desirable, pleasing, lovely, and agreeable result of meritorious deeds I had performed. Having developed a mind of loving-kindness for seven years, I did not return to this world for seven eons of contraction and expansion. When the eon was contracting, monks, I went to the realm of the Radiant Brahmās; when the eon was expanding, I was reborn in an empty Brahma-palace.

‘‘Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Ko pana vādo padesarajjassa!

“There, monks, I was a Brahmā, a Great Brahmā, a conqueror, unconquered, all-seeing, a wielder of power. Thirty-six times, monks, I was Sakka, lord of the devas. Many hundreds of times I was a wheel-turning monarch, a righteous king who rules by the Dhamma, a conqueror of the four quarters, who had achieved stability in his country, and was endowed with the seven treasures. What is to be said of ruling a province!

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kissa nu kho me idaṃ kammassa phalaṃ, kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ, tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvoti, seyyathidaṃ – dānassa, damassa, saññamassā’’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Then, monks, this thought occurred to me: ‘Of what kamma is this the fruit, of what kamma the result, that I am now so powerful and mighty?’ Then, monks, this thought occurred to me: ‘This is the fruit of three kammas, the result of three kammas, that I am now so powerful and mighty, namely: of giving, of self-control, and of restraint.’ ” The Blessed One spoke this meaning. On this matter, it is said:

‘‘Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

“One should train in meritorious deeds, which have a sublime future and result in happiness. One should develop giving, balanced conduct, and a mind of loving-kindness.

‘‘Ete [Pg.206] dhamme bhāvayitvā, tayo sukhasamuddaye ;

Abyāpajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti.

“Having developed these three things that give rise to happiness, the wise person is reborn in a happy world free from affliction.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Second.

3. Ubhayatthasuttaṃ

3. The Discourse on Both Benefits

23. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

23. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañca. Katamo ekadhammo? Appamādo kusalesu dhammesu. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, there is one quality that, when developed and cultivated, secures both benefits—the benefit in this very life and the benefit in the life to come. What is that one quality? Heedfulness in wholesome qualities. This, monks, is that one quality that, when developed and cultivated, secures both benefits—the benefit in this very life and the benefit in the life to come.” The Blessed One spoke this meaning. On this matter, it is said:

‘‘Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

Appamatto ubho atthe, adhigaṇhāti paṇḍito.

“The wise praise heedfulness in meritorious deeds; the heedful wise one attains both benefits.

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti.

“The benefit in this very life and the benefit in the life to come—because of comprehending this benefit, the steadfast one is called ‘wise.’”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Third.

4. Aṭṭhipuñjasuttaṃ

4. The Discourse on the Heap of Bones

24. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

24. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbatoः sace saṃhārako assa, sambhatañca na vinasseyyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, of a single person running on and transmigrating for an eon, there would be a great pile of bones, a heap of bones, a collection of bones, as large as this Mount Vepulla, if there were a collector for them and what was collected was not destroyed.” The Blessed One spoke this meaning. On this matter, it is said:

‘‘Ekassekena kappena, puggalassaṭṭhisañcayo;

Siyā pabbatasamo rāsi, iti vuttaṃ mahesinā.

“Of a single person in a single eon, the accumulation of bones would be a heap equal to a mountain—so it was said by the Great Seer.

‘‘So kho panāyaṃ akkhāto, vepullo pabbato mahā;

Uttaro gijjhakūṭassa, magadhānaṃ giribbaje.

“And this great mountain has been declared—Vepulla, north of Vulture Peak, in Giribbaja of the Magadhans.

‘‘Yato [Pg.207] ca ariyasaccāni, sammappaññāya passati;

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“But when one sees with right wisdom the Noble Truths: suffering, the origin of suffering, the overcoming of suffering, and the Noble Eightfold Path that leads to the stilling of suffering—

‘‘Sa sattakkhattuṃ paramaṃ, sandhāvitvāna puggalo;

Dukkhassantakaro hoti, sabbasaṃyojanakkhayā’’ti.

“That person, having run on for at most seven times, makes an end of suffering through the destruction of all fetters.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Fourth.

5. Musāvādasuttaṃ

5. The Discourse on False Speech

25. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

25. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘Ekadhammaṃ atītassa, bhikkhave, purisapuggalassa nāhaṃ tassa kiñci pāpakammaṃ akaraṇīyanti vadāmi. Katamaṃ ekadhammaṃ? Yadidaṃ bhikkhave, sampajānamusāvādo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

Monks, for a person who has transgressed this one thing, I say there is no evil deed he would not do. What is that one thing? It is, monks, deliberate false speech. The Blessed One spoke this meaning. In this connection, it is said:

‘‘Ekadhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya’’nti.

For a being who has transgressed this one thing, who speaks falsely and has disregarded the next world, there is no evil that cannot be done.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The fifth.

6. Dānasuttaṃ

6. The Discourse on Giving

26. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

26. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘Evañce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, na adatvā bhuñjeyyuṃ, na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya. Yopi nesaṃ assa carimo ālopo carimaṃ kabaḷaṃ, tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assu. Yasmā ca kho, bhikkhave, sattā na evaṃ jānanti dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṃ cittaṃ pariyādāya tiṭṭhatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

Monks, if beings knew the result of giving and sharing as I know it, they would not eat without having given, nor would the stain of stinginess overcome their minds. Even if it were their last morsel, their last mouthful, they would not eat without sharing it, if there were a recipient. But, monks, because beings do not know the result of giving and sharing as I know it, they eat without having given, and the stain of stinginess overcomes their minds. The Blessed One spoke this meaning. In this connection, it is said:

‘‘Evaṃ ce sattā jāneyyuṃ, yathāvuttaṃ mahesinā;

Vipākaṃ saṃvibhāgassa, yathā hoti mahapphalaṃ.

If beings only knew, as was declared by the Great Sage, how the result of sharing is of such great fruit,

‘‘Vineyya [Pg.208] maccheramalaṃ, vippasannena cetasā;

Dajjuṃ kālena ariyesu, yattha dinnaṃ mahapphalaṃ.

Having dispelled the stain of stinginess, with a serene mind, they would give at the proper time to the Noble Ones, where a gift yields great fruit.

‘‘Annañca datvā bahuno, dakkhiṇeyyesu dakkhiṇaṃ;

Ito cutā manussattā, saggaṃ gacchanti dāyakā.

And having given food to many, an offering to those worthy of offerings, the givers, passing away from this human state, go to heaven.

‘‘Te ca saggagatā tattha, modanti kāmakāmino;

Vipākaṃ saṃvibhāgassa, anubhonti amaccharā’’ti.

And having gone to heaven, they rejoice there, fulfilling their desires; being without stinginess, they experience the result of sharing.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The sixth.

7. Mettābhāvanāsuttaṃ

7. The Discourse on the Development of Loving-Kindness

27. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

27. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ. Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

Monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates.

‘‘Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā sabbā tā candiyā pabhāya kalaṃ nāgghanti soḷasiṃ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

Just as, monks, the radiance of all the stars is not worth a sixteenth part of the moon's radiance—the moon's radiance surpasses them and shines, blazes, and radiates; in the same way, monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates.

‘‘Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

Just as, monks, in the last month of the rainy season, in autumn, when the sky is clear and cloudless, the sun, ascending into the firmament, dispels all the darkness in space and shines, blazes, and radiates; in the same way, monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates.

‘‘Seyyathāpi[Pg.209], bhikkhave, rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

Just as, monks, at the approach of dawn, the morning star shines, blazes, and radiates; in the same way, monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates. The Blessed One spoke this meaning. In this connection, it is said:

‘‘Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato;

Tanū saṃyojanā honti, passato upadhikkhayaṃ.

For one who, ever mindful, develops boundless loving-kindness, their fetters are attenuated, seeing the destruction of acquisitions.

‘‘Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;

Sabbe ca pāṇe manasānukampaṃ, pahūtamariyo pakaroti puññaṃ.

If, with a mind free from malice, one extends loving-kindness to even a single being, by that one becomes meritorious. And the noble one, having compassion in mind for all beings, makes abundant merit.

‘‘Ye sattasaṇḍaṃ pathaviṃ vijitvā, rājisayo yajamānānupariyagā;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

Those royal sages who, having conquered the earth crowded with beings, went about performing sacrifices—the horse sacrifice, the human sacrifice, the sammāpāsa, the vājapeyya—all without obstruction,

‘‘Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe.

Those sacrifices are not worth a sixteenth part of a mind of loving-kindness that is well-developed, just as all the hosts of stars are not worth the moon's radiance.

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

Mettaṃso sabbabhūtesu, veraṃ tassa na kenacī’’ti.

One who neither kills nor causes to kill, neither conquers nor causes to be conquered, who has loving-kindness for all beings, has enmity with no one.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The seventh.

Tatiyo vaggo niṭṭhito.

The Third Chapter is concluded.

Tassuddānaṃ –

The summary:

Cittaṃ [Pg.210] mettaṃ ubho atthe, puñjaṃ vepullapabbataṃ;

Sampajānamusāvādo, dānañca mettabhāvanā.

Mind, Loving-Kindness, Both Meanings, a Heap and Vepulla Mountain; Deliberate False Speech, Giving, and the Development of Loving-Kindness.

Sattimāni ca suttāni, purimāni ca vīsati;

Ekadhammesu suttantā, sattavīsatisaṅgahāti.

These seven suttas and the preceding twenty: thus the discourses on single items are collected as twenty-seven.

Ekakanipāto niṭṭhito.

The Book of Ones is concluded.

2. Dukanipāto

2. The Book of the Twos

1. Paṭhamavaggo

1. The First Chapter

1. Dukkhavihārasuttaṃ

1. The Discourse on Dwelling in Suffering

28. (Dve [Pg.211] dhamme anukkaṭi) vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

28. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu aguttadvāratāya ca, bhojane amattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savidhātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, a bhikkhu endowed with two qualities dwells in suffering in this very life—with vexation, distress, and burning—and upon the breakup of the body, after death, a bad destination is to be expected. What two? Having the sense doors unguarded and lack of moderation in eating. Monks, a bhikkhu endowed with these two qualities dwells in suffering in this very life—with vexation, distress, and burning—and upon the breakup of the body, after death, a bad destination is to be expected.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘Cakkhu sotañca ghānañca, jivhā kāyo tathā mano;

Etāni yassa dvārāni, aguttānidha bhikkhuno.

“The eye, ear, and nose, the tongue, body, and also the mind—for whichever bhikkhu here these doors are unguarded,

‘‘Bhojanamhi amattaññū, indriyesu asaṃvuto;

Kāyadukkhaṃ cetodukkhaṃ, dukkhaṃ so adhigacchati.

“Immoderate in eating and unrestrained in the senses, he attains suffering, both bodily and mental.

‘‘Ḍayhamānena kāyena, ḍayhamānena cetasā;

Divā vā yadi vā rattiṃ, dukkhaṃ viharati tādiso’’ti.

“With body burning, with mind burning, whether by day or by night, such a one dwells in suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning, too, was spoken by the Blessed One—so I have heard. The first.

2. Sukhavihārasuttaṃ

2. The Discourse on Dwelling in Happiness

29. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

29. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā[Pg.212]. Katamehi dvīhi? Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, a bhikkhu endowed with two qualities dwells happily in this very life—without vexation, without distress, and without burning—and upon the breakup of the body, after death, a good destination is to be expected. What two? Having the sense doors guarded and moderation in eating. Monks, a bhikkhu endowed with these two qualities dwells happily in this very life—without vexation, without distress, and without burning—and upon the breakup of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘Cakkhu sotañca ghānañca, jivhā kāyo tathā mano;

Etāni yassa dvārāni, suguttānidha bhikkhuno.

“The eye, ear, and nose, the tongue, body, and also the mind—for whichever bhikkhu here these doors are well-guarded,

‘‘Bhojanamhi ca mattaññū, indriyesu ca saṃvuto;

Kāyasukhaṃ cetosukhaṃ, sukhaṃ so adhigacchati.

“Moderate in eating and restrained in the senses, he attains happiness, both bodily and mental.

‘‘Aḍayhamānena kāyena, aḍayhamānena cetasā;

Divā vā yadi vā rattiṃ, sukhaṃ viharati tādiso’’ti.

“With body unburning, with mind unburning, whether by day or by night, such a one dwells in happiness.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning, too, was spoken by the Blessed One—so I have heard. The second.

3. Tapanīyasuttaṃ

3. The Discourse on Torment

30. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

30. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. So ‘akataṃ me kalyāṇa’ntipi tappati, ‘kataṃ me pāpa’ntipi tappati. Ime kho, bhikkhave, dve dhammā tapanīyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, these two qualities are tormenting. Which two? Here, monks, a certain person has not done good, has not done what is wholesome, has not made a protection from fear, but has done evil, has done cruel deeds, has done wicked deeds. He is tormented, thinking, ‘I have not done good,’ and he is tormented, thinking, ‘I have done evil.’ These, monks, are the two tormenting qualities.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasañhitaṃ.

“Having committed bodily misconduct, verbal misconducts, and mental misconduct, and whatever else is connected with fault,

‘‘Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti.

“Not having done wholesome kamma, and having done much that is unwholesome, at the breakup of the body, the one of little wisdom is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One—so I have heard. The third.

4. Atapanīyasuttaṃ

4. The Discourse on Non-Torment

31. Vuttañhetaṃ [Pg.213] bhagavatā, vuttamarahatāti me sutaṃ –

31. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. So ‘kataṃ me kalyāṇa’ntipi na tappati, ‘akataṃ me pāpa’ntipi na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, these two qualities are not tormenting. Which two? Here, monks, a certain person has done good, has done what is wholesome, has made a protection from fear, has not done evil, has not done cruel deeds, has not done wicked deeds. He is not tormented, thinking, ‘I have done good,’ and he is not tormented, thinking, ‘I have not done evil.’ These, monks, are the two non-tormenting qualities.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

“Having abandoned bodily misconduct, verbal misconducts, and mental misconduct, and whatever else is connected with fault,

‘‘Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti.

“Not having done unwholesome kamma, and having done much that is wholesome, at the breakup of the body, the wise person is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning, too, was spoken by the Blessed One—so I have heard. The fourth.

5. Paṭhamasīlasuttaṃ

5. The First Discourse on Moral Discipline

32. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

32. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye. Katamehi dvīhi? Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, a person endowed with two qualities is cast into hell just as if carried and placed there. What two? With evil virtue and with evil view. Monks, a person endowed with these two qualities is cast into hell just as if carried and placed there.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti.

“With evil virtue and with evil view—a person endowed with these two qualities, one of little wisdom, at the breakup of the body is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning, too, was spoken by the Blessed One—so I have heard. The fifth.

6. Dutiyasīlasuttaṃ

6. The Second Discourse on Moral Discipline

33. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

33. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge. Katamehi dvīhi? Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. Imehi [Pg.214] kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, a person endowed with two qualities is placed in heaven just as if carried and placed there. What two? With good virtue and with good view. Monks, a person endowed with these two qualities is placed in heaven just as if carried and placed there.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti.

“With good virtue and with good view—a person endowed with these two qualities, a wise person, at the breakup of the body is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning, too, was spoken by the Blessed One—so I have heard. The sixth.

7. Ātāpīsuttaṃ

7. The Discourse on Ardor

34. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

34. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘Anātāpī, bhikkhave, bhikkhu anottāpī abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. Ātāpī ca kho, bhikkhave, bhikkhu ottāpī bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, a bhikkhu who is not ardent and not conscientious is incapable of enlightenment, incapable of Nibbāna, incapable of achieving the unsurpassed security from bondage. But a bhikkhu who is ardent and conscientious is capable of enlightenment, capable of Nibbāna, capable of achieving the unsurpassed security from bondage.” The Blessed One spoke this meaning. On this it is said:

‘‘Anātāpī anottāpī, kusīto hīnavīriyo;

Yo thīnamiddhabahulo, ahirīko anādaro;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Not ardent, not conscientious, lazy, of inferior energy, full of sloth and torpor, shameless, and disrespectful—such a bhikkhu is incapable of attaining supreme enlightenment.”

‘‘Yo ca satimā nipako jhāyī, ātāpī ottāpī ca appamatto;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse’’ti.

“But one who is mindful, discerning, meditative, ardent, conscientious, and heedful, having cut the fetter of birth and aging, may attain unsurpassed enlightenment in this very life.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Seventh.

8. Paṭhamanakuhanasuttaṃ

8. The First Discourse on Non-Deceit

35. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

35. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave[Pg.215], brahmacariyaṃ vussati saṃvaratthañceva pahānatthañcā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, this holy life is not lived for the sake of deceiving people, nor for the sake of prattling to people, nor for the sake of the benefit of gain, honor, and fame, nor with the thought, ‘Let people know me thus.’ Rather, Bhikkhus, this holy life is lived for the sake of restraint and for the sake of abandonment.” The Blessed One spoke this meaning. On this it is said:

‘‘Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

“For the sake of restraint and for the sake of abandonment, the Blessed One taught the holy life, which is free from affliction and leads to immersion in Nibbāna.”

‘‘Esa maggo mahattehi, anuyāto mahesibhi ;

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino’’ti.

“This is the path followed by the great ones, by the great seers. Whoever practices it as taught by the Buddha—those who carry out the Teacher’s instruction—will make an end of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Eighth.

9. Dutiyanakuhanasuttaṃ

9. The Second Discourse on Non-Deceit

36. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

36. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati abhiññatthañceva pariññatthañcā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, this holy life is not lived for the sake of deceiving people, nor for the sake of prattling to people, nor for the sake of the benefit of gain, honor, and fame, nor with the thought, ‘Let people know me thus.’ Rather, Bhikkhus, this holy life is lived for the sake of direct knowledge and for the sake of full understanding.” The Blessed One spoke this meaning. On this it is said:

‘‘Abhiññatthaṃ pariññatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

“For the sake of direct knowledge and for the sake of full understanding, the Blessed One taught the holy life, which is free from affliction and leads to immersion in Nibbāna.”

‘‘Esa maggo mahattehi, anuyāto mahesibhi;

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino’’ti.

“This is the path followed by the great ones, by the great seers. Whoever practices it as taught by the Buddha—those who carry out the Teacher’s instruction—will make an end of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Ninth.

10. Somanassasuttaṃ

10. The Discourse on Gladness

37. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

37. This was said by the Blessed One, said by the Arahant—thus I have heard.

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi [Pg.216] dvīhi? Saṃvejanīyesu ṭhānesu saṃvejanena, saṃviggassa ca yoniso padhānena. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, a bhikkhu endowed with two qualities dwells with much happiness and gladness in this very life, and for him the foundation is laid for the destruction of the taints. What two? A sense of urgency in grounds for urgency, and the wise striving of one who is stirred. Bhikkhus, a bhikkhu endowed with these two qualities dwells with much happiness and gladness in this very life, and for him the foundation is laid for the destruction of the taints.” The Blessed One spoke this meaning. On this it is said:

‘‘Saṃvejanīyaṭṭhānesu, saṃvijjetheva paṇḍito;

Ātāpī nipako bhikkhu, paññāya samavekkhiya.

“The wise one should indeed be stirred by grounds for urgency; an ardent, discerning bhikkhu, having reflected with wisdom.”

‘‘Evaṃ vihārī ātāpī, santavutti anuddhato;

Cetosamathamanuyutto, khayaṃ dukkhassa pāpuṇe’’ti.

“Dwelling thus, ardent, of tranquil conduct, unagitated, and devoted to the calming of the mind, such a bhikkhu may attain the destruction of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This meaning too was spoken by the Blessed One, thus I have heard. The Tenth.

Paṭhamo vaggo niṭṭhito.

The First Chapter is finished.

Tassuddānaṃ –

The summary:

Dve ca bhikkhū tapanīyā, tapanīyā paratthehi;

Ātāpī nakuhanā dve, somanassena te dasāti.

Two on the bhikkhu, the ardent ones; the ardent ones for the sake of others; the ardent one, two on non-deceit; with gladness, these are ten.

2. Dutiyavaggo

2. The Second Chapter

1. Vitakkasuttaṃ

1. The Discourse on Thoughts

38. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

38. This was said by the Blessed One, said by the Arahant—thus I have heard.

‘‘Tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca. Abyāpajjhārāmo, bhikkhave, tathāgato abyāpajjharato. Tamenaṃ, bhikkhave, tathāgataṃ abyāpajjhārāmaṃ abyāpajjharataṃ eseva vitakko bahulaṃ samudācarati – ‘imāyāhaṃ iriyāya na kiñci byābādhemi tasaṃ vā thāvaraṃ vā’ti.

“Bhikkhus, two thoughts frequently occur to the Tathāgata, the Arahant, the Perfectly Enlightened One: the thought of security and the thought of seclusion. The Tathāgata, Bhikkhus, delights in non-affliction and takes pleasure in non-affliction. To the Tathāgata, Bhikkhus, who delights in non-affliction and takes pleasure in non-affliction, this very thought frequently occurs: ‘By this mode of conduct, I shall not afflict any being, whether trembling or firm.’”

‘‘Pavivekārāmo[Pg.217], bhikkhave, tathāgato pavivekarato. Tamenaṃ, bhikkhave, tathāgataṃ pavivekārāmaṃ pavivekarataṃ eseva vitakko bahulaṃ samudācarati – ‘yaṃ akusalaṃ taṃ pahīna’nti.

“Bhikkhus, the Tathāgata delights in seclusion and takes pleasure in seclusion. To the Tathāgata, Bhikkhus, who delights in seclusion and takes pleasure in seclusion, this very thought frequently occurs: ‘Whatever is unwholesome, that has been abandoned.’”

‘‘Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā. Tesaṃ vo, bhikkhave, tumhākaṃ abyāpajjhārāmānaṃ viharataṃ abyāpajjharatānaṃ eseva vitakko bahulaṃ samudācarissati – ‘imāya mayaṃ iriyāya na kiñci byābādhema tasaṃ vā thāvaraṃ vā’ti.

“Therefore, Bhikkhus, you too should dwell delighting in non-affliction and taking pleasure in non-affliction. For you, Bhikkhus, who dwell delighting in non-affliction and taking pleasure in non-affliction, this very thought will frequently occur: ‘By this conduct of ours, may we not afflict any being, whether trembling or firm.’”

‘‘Pavivekārāmā, bhikkhave, viharatha pavivekaratā. Tesaṃ vo, bhikkhave, tumhākaṃ pavivekārāmānaṃ viharataṃ pavivekaratānaṃ eseva vitakko bahulaṃ samudācarissati – ‘kiṃ akusalaṃ, kiṃ appahīnaṃ, kiṃ pajahāmā’’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, dwell delighting in seclusion and taking pleasure in seclusion. For you, Bhikkhus, who dwell delighting in seclusion and taking pleasure in seclusion, this very thought will frequently occur: ‘What is unwholesome? What has not been abandoned? What shall we abandon?’” The Blessed One spoke this meaning. On this it is said:

‘‘Tathāgataṃ buddhamasayhasāhinaṃ, duve vitakkā samudācaranti naṃ;

Khemo vitakko paṭhamo udīrito, tato viveko dutiyo pakāsito.

“To the Tathāgata, the Buddha, the unassailable victor, two thoughts occur: the thought of security is declared as the first, and then seclusion is proclaimed as the second.”

‘‘Tamonudaṃ pāragataṃ mahesiṃ, taṃ pattipattaṃ vasimaṃ anāsavaṃ;

Visantaraṃ taṇhakkhaye vimuttaṃ, taṃ ve muniṃ antimadehadhāriṃ;

Mārañjahaṃ brūmi jarāya pāraguṃ.

The dispeller of darkness, gone beyond, the great sage; who has attained what is to be attained, is masterful and taintless; who has crossed beyond the chasm, is liberated through the destruction of craving; him I call the sage, bearing his final body, the abandoner of Māra, gone beyond aging.

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedho, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhati jātijarābhibhūta’’nti.

Just as one standing on a mountain peak might see the people all around, so too the wise one, the all-seeing one, having ascended the palace of Dhamma, sorrow-free, looks upon the people immersed in sorrow, overcome by birth and aging.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The first.

2. Desanāsuttaṃ

2. The Discourse on Teaching

39. Vuttañhetaṃ [Pg.218] bhagavatā, vuttamarahatāti me sutaṃ –

39. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve? ‘Pāpaṃ pāpakato passathā’ti – ayaṃ paṭhamā dhammadesanā; ‘pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti – ayaṃ dutiyā dhammadesanā. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, for the Tathāgata, the Arahant, the Perfectly Enlightened One, there are two sequential teachings of the Dhamma. What are the two? ‘See evil as evil’—this is the first teaching of the Dhamma. ‘Having seen evil as evil, become disenchanted with it, dispassionate toward it, and liberated from it’—this is the second teaching of the Dhamma. Monks, for the Tathāgata, the Arahant, the Perfectly Enlightened One, these are the two sequential teachings of the Dhamma.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘Tathāgatassa buddhassa, sabbabhūtānukampino;

Pariyāyavacanaṃ passa, dve ca dhammā pakāsitā.

“Behold the sequential discourse of the Tathāgata, the Buddha, compassionate to all beings; two teachings have been proclaimed.

‘‘Pāpakaṃ passatha cetaṃ, tattha cāpi virajjatha;

Tato virattacittāse, dukkhassantaṃ karissathā’’ti.

“See this evil, and become dispassionate toward it; then, with minds detached, you will make an end to suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The second.

3. Vijjāsuttaṃ

3. The Discourse on Knowledge

40. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

40. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappaṃ; vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā anvadeva hirottappa’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, ignorance is the forerunner for the attainment of unwholesome states, followed by shamelessness and lack of moral dread. But knowledge, monks, is the forerunner for the attainment of wholesome states, followed by shame and moral dread.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘Yā kācimā duggatiyo, asmiṃ loke paramhi ca;

Avijjāmūlikā sabbā, icchālobhasamussayā.

“Whatever states of woe there are, in this world and in the next, all are rooted in ignorance, augmented by desire and greed.

‘‘Yato ca hoti pāpiccho, ahirīko anādaro;

Tato pāpaṃ pasavati, apāyaṃ tena gacchati.

“When one has evil wishes, is shameless and disrespectful, from that evil is produced, and through that one goes to a state of suffering.

‘‘Tasmā chandañca lobhañca, avijjañca virājayaṃ;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe’’ti.

“Therefore, causing dispassion for desire, greed, and ignorance, and generating knowledge, a bhikkhu would abandon all bad destinations.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The third.

4. Paññāparihīnasuttaṃ

4. The Discourse on the Decline of Wisdom

41. Vuttañhetaṃ [Pg.219] bhagavatā, vuttamarahatāti me sutaṃ –

41. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṃ viharanti savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṃ viharanti avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, those beings are utterly deprived who are deprived of noble wisdom. They dwell in suffering in this very life—with vexation, with despair, with fever—and upon the breakup of the body, after death, a bad destination is to be expected. But those beings are not deprived who are not deprived of noble wisdom. They dwell happily in this very life—without vexation, without despair, without fever—and upon the breakup of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘Paññāya parihānena, passa lokaṃ sadevakaṃ;

Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.

“Due to the decline of wisdom, see the world with its devas, engrossed in name-and-form, thinking, ‘This is true.’

‘‘Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

Yāya sammā pajānāti, jātibhavaparikkhayaṃ.

“For wisdom is supreme in the world, that which leads to penetration, through which one rightly understands the complete destruction of birth and existence.

‘‘Tesaṃ devā manussā ca, sambuddhānaṃ satīmataṃ;

Pihayanti hāsapaññānaṃ, sarīrantimadhārina’’nti.

“Devas and humans cherish those mindful, fully enlightened ones who, possessing joyful wisdom, bear their final body.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The fourth.

5. Sukkadhammasuttaṃ

5. The Discourse on Bright Qualities

42. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

42. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca, ottappañca. Ime ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, these two bright qualities protect the world. Which two? Shame and moral dread. If, monks, these two bright qualities did not protect the world, there would be no recognition here of ‘mother,’ or ‘mother’s sister,’ or ‘maternal uncle’s wife,’ or ‘teacher’s wife,’ or ‘wives of respected persons.’ The world would fall into promiscuity, like goats and sheep, chickens and pigs, dogs and jackals. But because, monks, these two bright qualities protect the world, there is recognition of ‘mother,’ ‘mother’s sister,’ ‘maternal uncle’s wife,’ ‘teacher’s wife,’ and ‘wives of respected persons’.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘Yesaṃ [Pg.220] ce hiriottappaṃ, sabbadā ca na vijjati;

Vokkantā sukkamūlā te, jātimaraṇagāmino.

“Those in whom shame and moral dread are never found have departed from the bright root and are bound for birth and death.

‘‘Yesañca hiriottappaṃ, sadā sammā upaṭṭhitā;

Virūḷhabrahmacariyā te, santo khīṇapunabbhavā’’ti.

“But those in whom shame and moral dread are ever rightly present, mature in the holy life, are peaceful, their rebirth ended.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The fifth.

6. Ajātasuttaṃ

6. The Discourse on the Unborn

43. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

43. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, there is an unborn, unbecome, unmade, unconditioned. If, monks, there were not this unborn, unbecome, unmade, unconditioned, no escape would be discerned from what is born, become, made, and conditioned. But because, monks, there is an unborn, unbecome, unmade, and unconditioned, therefore an escape is discerned from what is born, become, made, and conditioned.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘Jātaṃ bhūtaṃ samuppannaṃ, kataṃ saṅkhatamaddhuvaṃ;

Jarāmaraṇasaṅghāṭaṃ, roganīḷaṃ pabhaṅguraṃ.

“The born, become, arisen, made, conditioned, and impermanent; a conglomerate of aging and death, a nest of disease, fragile.

‘‘Āhāranettippabhavaṃ, nālaṃ tadabhinandituṃ;

Tassa nissaraṇaṃ santaṃ, atakkāvacaraṃ dhuvaṃ.

“Originating from nutriment and the craving that leads onward, it is not fit to be delighted in. The escape from it is peaceful, beyond the sphere of reasoning, and constant.”

‘‘Ajātaṃ asamuppannaṃ, asokaṃ virajaṃ padaṃ;

Nirodho dukkhadhammānaṃ, saṅkhārūpasamo sukho’’ti.

“The unborn, unarisen, sorrowless, stainless state; the cessation of phenomena subject to suffering, the stilling of formations, is bliss.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Sixth.

7. Nibbānadhātusuttaṃ

7. The Discourse on the Elements of Nibbāna

44. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

44. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Dvemā, bhikkhave, nibbānadhātuyo. Katame dve? Saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu.

“Monks, there are these two Nibbāna-elements. Which two? The Nibbāna-element with residue remaining and the Nibbāna-element without residue remaining.”

‘‘Katamā [Pg.221] ca, bhikkhave, saupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti. Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo – ayaṃ vuccati, bhikkhave, saupādisesā nibbānadhātu.

“And what, monks, is the Nibbāna-element with residue remaining? Here, monks, a bhikkhu is an arahant, one whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own true goal, utterly destroyed the fetter of existence, and is liberated by right understanding. His five faculties still stand, and because they have not disintegrated, he experiences the agreeable and disagreeable and feels pleasure and pain. For him, the destruction of lust, the destruction of hatred, and the destruction of delusion—this, monks, is called the Nibbāna-element with residue remaining.”

‘‘Katamā ca, bhikkhave, anupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti. Ayaṃ vuccati, bhikkhave, anupādisesā nibbānadhātu. Imā kho, bhikkhave, dve nibbānadhātuyo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“And what, monks, is the Nibbāna-element without residue remaining? Here, monks, a bhikkhu is an arahant, one whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own true goal, utterly destroyed the fetter of existence, and is liberated by right understanding. For him, right here in this life, monks, all that is felt, not being delighted in, will become cool. This is called the Nibbāna-element without residue remaining. These, monks, are the two Nibbāna-elements.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘Duve imā cakkhumatā pakāsitā, nibbānadhātū anissitena tādinā;

Ekā hi dhātu idha diṭṭhadhammikā, saupādisesā bhavanettisaṅkhayā;

Anupādisesā pana samparāyikā, yamhi nirujjhanti bhavāni sabbaso.

“These two Nibbāna-elements were proclaimed by the One with Vision, the unattached, the Suchlike. One element is here in this visible life, with residue remaining, from the destruction of the craving that leads to becoming; the other, without residue remaining, is for the future life, wherein all becomings utterly cease.”

‘‘Ye etadaññāya padaṃ asaṅkhataṃ, vimuttacittā bhavanettisaṅkhayā;

Te dhammasārādhigamā khaye ratā, pahaṃsu te sabbabhavāni tādino’’ti.

“Those who have understood this unconditioned state, their minds liberated through the destruction of the craving that leads to becoming; having attained the essence of the Dhamma, delighting in destruction, those Suchlike ones have abandoned all becomings.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Seventh.

8. Paṭisallānasuttaṃ

8. The Discourse on Seclusion

45. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

45. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Paṭisallānārāmā, bhikkhave, viharatha paṭisallānaratā, ajjhattaṃ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetā suññāgārānaṃ[Pg.222]. Paṭisallānārāmānaṃ, bhikkhave, viharataṃ paṭisallānaratānaṃ ajjhattaṃ cetosamathamanuyuttānaṃ anirākatamajjhānānaṃ vipassanāya samannāgatānaṃ brūhetānaṃ suññāgārānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, dwell finding your delight in seclusion, devoted to seclusion, committed to the internal calming of the mind, not neglecting jhāna, endowed with insight, and developing empty dwellings. For monks who dwell finding their delight in seclusion, devoted to seclusion, committed to the internal calming of the mind, not neglecting jhāna, endowed with insight, and developing empty dwellings, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, non-returning.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘Ye santacittā nipakā, satimanto ca jhāyino;

Sammā dhammaṃ vipassanti, kāmesu anapekkhino.

“Those with peaceful minds, who are prudent, mindful, and meditative, rightly see the nature of things, being unconcerned with sensual pleasures.”

‘‘Appamādaratā santā, pamāde bhayadassino;

Abhabbā parihānāya, nibbānasseva santike’’ti.

“Delighting in diligence, being at peace, seeing danger in negligence; they are incapable of falling away—they are in the very presence of Nibbāna.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Eighth.

9. Sikkhānisaṃsasuttaṃ

9. The Discourse on the Benefits of the Training

46. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

46. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Sikkhānisaṃsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṃsānaṃ, bhikkhave, viharataṃ paññuttarānaṃ vimuttisārānaṃ satādhipateyyānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, dwell benefiting from the training, with wisdom as your guide, liberation as your essence, and mindfulness as your sovereign. For monks who dwell benefiting from the training, with wisdom as their guide, liberation as their essence, and mindfulness as their sovereign, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, non-returning.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘Paripuṇṇasikkhaṃ apahānadhammaṃ, paññuttaraṃ jātikhayantadassiṃ;

Taṃ ve muniṃ antimadehadhāriṃ, mārañjahaṃ brūmi jarāya pāraguṃ.

“One who has completed the training, whose state is not to fall away, who is supreme in wisdom, seeing the end of birth; that sage, bearing his final body, who has abandoned Māra, I call one gone beyond aging.”

‘‘Tasmā sadā jhānaratā samāhitā, ātāpino jātikhayantadassino;

Māraṃ sasenaṃ abhibhuyya bhikkhavo, bhavatha jātimaraṇassa pāragā’’ti.

“Therefore, monks, always delighting in jhāna, concentrated, ardent, seeing the end of birth; having overcome Māra with his army, become ones who have gone to the far shore of birth and death.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Ninth.

10. Jāgariyasuttaṃ

10. The Discourse on Vigilance

47. Vuttañhetaṃ [Pg.223] bhagavatā, vuttamarahatāti me sutaṃ –

47. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu. Jāgarassa, bhikkhave, bhikkhuno viharato satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, a bhikkhu should dwell vigilant, mindful, clearly comprehending, concentrated, joyful, and serene, and be one who sees into wholesome qualities at the proper time. For a bhikkhu who dwells vigilant, mindful, clearly comprehending, concentrated, joyful, and serene, and is one who sees into wholesome qualities at the proper time, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, non-returning.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘Jāgarantā suṇāthetaṃ, ye suttā te pabujjhatha;

Suttā jāgaritaṃ seyyo, natthi jāgarato bhayaṃ.

“Listen, you who are vigilant! Awaken, you who are asleep! Vigilance is better than sleep; for the vigilant one, there is no fear.”

‘‘Yo jāgaro ca satimā sampajāno, samāhito mudito vippasanno ca;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so.

“One who is vigilant, mindful, clearly comprehending, concentrated, joyful, and serene; rightly investigating the Dhamma at the proper time, becoming unified in mind, he dispels the darkness.”

‘‘Tasmā have jāgariyaṃ bhajetha, ātāpī bhikkhu nipako jhānalābhī;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse’’ti.

“Therefore, let the ardent, prudent bhikkhu, a gainer of jhāna, be devoted to vigilance. Having cut the fetter of birth and aging, right here he may attain unsurpassed, supreme awakening.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Tenth.

11. Āpāyikasuttaṃ

11. The Discourse on Being Bound for the Lower Realms

48. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

48. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. Katame dve? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, these two, not having abandoned this, are destined for the plane of misery, for hell. Which two? The one who, not leading the holy life, professes to be leading the holy life; and the one who baselessly accuses of unchastity another who is leading the holy life in its complete purity. These two, monks, not having abandoned this, are destined for the plane of misery, for hell.” The Blessed One said this. In reference to this, it is said:

‘‘Abhūtavādī [Pg.224] nirayaṃ upeti, yo vāpi katvā na karomi cāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

“One who speaks what is not true goes to hell, as does one who, having done a deed, says, ‘I did not do it.’ Both of these persons, of base deeds, are equal after death in the next world.

‘‘Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

“Many with ochre robes around their necks are of evil character and unrestrained; those evil ones, through their evil deeds, are reborn in hell.

‘‘Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato’’ti.

“Better to swallow a heated iron ball, like a flame of fire, than that an immoral, unrestrained person should eat the alms-food of the country.”

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Eleventh Sutta.

12. Diṭṭhigatasuttaṃ

12. The Discourse on Views

49. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

49. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti.

“Monks, assailed by two kinds of views, some gods and humans lag behind, while some run too far; but those with vision see.

‘‘Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

“And how, monks, do some lag behind? Gods and humans delight in existence, are fond of existence, rejoice in existence. When the Dhamma is taught to them for the cessation of existence, their mind does not leap toward it, is not confident in it, does not settle on it, and is not resolved upon it. This, monks, is how some lag behind.

‘‘Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – yato kira, bho, ayaṃ attā kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

“And how, monks, do some run too far? Some, being distressed, ashamed, and disgusted with existence itself, delight in non-existence, thinking: ‘Sirs, since this self is annihilated and perishes with the breakup of the body, after death it no longer exists. This is peaceful, this is sublime, this is the truth!’ This, monks, is how some run too far.

‘‘Kathañca, bhikkhave, cakkhumanto passanti? Idha bhikkhu bhūtaṃ bhūtato passati; bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“And how, monks, do those with vision see? Here, a monk sees what has come to be as what has come to be. Having seen what has come to be as what has come to be, he is practicing for disenchantment with, dispassion toward, and cessation of what has come to be. This, monks, is how those with vision see.” The Blessed One said this. In reference to this, it is said:

‘‘Ye [Pg.225] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

Yathābhūte vimuccanti, bhavataṇhā parikkhayā.

“Those who have seen what has come to be as it has come to be, and the transcending of what has come to be, are liberated in accordance with reality through the destruction of the craving for existence.

‘‘Sa ve bhūtapariñño, so vītataṇho bhavābhave;

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava’’nti.

“He who has fully understood what has come to be, who is without craving for any kind of existence, that monk, through the cessation of what has come to be, does not come to renewed existence.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Twelfth Sutta.

Dutiyo vaggo niṭṭhito.

The Second Chapter is finished.

Tassuddānaṃ –

Its summary:

Dve indriyā dve tapanīyā, sīlena apare duve;

Anottāpī kuhanā dve ca, saṃvejanīyena te dasa.

Two on faculties, two on tormenting, and two others on virtue; one on the unscrupulous and one on the deceitful; with the two inspiring, they are ten.

Vitakkā desanā vijjā, paññā dhammena pañcamaṃ;

Ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca;

Apāyadiṭṭhiyā ceva, bāvīsati pakāsitāti.

Thoughts, teaching, knowledge, wisdom, and the fifth by Dhamma; the unborn, elements, darts, training, and vigilance; and also Apāyika and Diṭṭhigata—thus twenty-two are declared.

Dukanipāto niṭṭhito.

The Book of the Twos is finished.

3. Tikanipāto

The Book of the Threes

1. Paṭhamavaggo

The First Chapter

1. Mūlasuttaṃ

The Discourse on the Roots

50. Vuttañhetaṃ [Pg.226] bhagavatā, vuttamarahatāti me sutaṃ –

3. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – imāni kho, bhikkhave, tīṇi akusalamūlānī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

1. “Monks, there are these three unwholesome roots. Which three? Greed is an unwholesome root, hatred is an unwholesome root, and delusion is an unwholesome root. These, monks, are the three unwholesome roots.” The Blessed One said this. In reference to this, it is said:

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

1. “Greed, hatred, and delusion, arising from within oneself, destroy the person of evil mind, just as its own fruit destroys the bamboo.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

50. This meaning, too, was spoken by the Blessed One, so I have heard. The First Sutta.

2. Dhātusuttaṃ

The Discourse on the Elements

51. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Tisso imā, bhikkhave, dhātuyo. Katamā tisso? Rūpadhātu, arūpadhātu, nirodhadhātu – imā kho, bhikkhave, tisso dhātuyo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, there are these three elements. Which three? The form element, the formless element, and the cessation element. These, monks, are the three elements.” The Blessed One said this. In reference to this, it is said:

‘‘Rūpadhātuṃ pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

2. “Having fully understood the form element, not established in the formless states, those who are liberated in cessation—those people have left death behind.

‘‘Kāyena amataṃ dhātuṃ, phusayitvā nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ pada’’nti.

51. “Having touched with the body the deathless, substrateless element, and having realized the relinquishment of all substrates, the taintless, Fully Enlightened One teaches the sorrowless, dustless state.”

Ayampi attho vutto bhagavatā, iti me sutanti. dutiyaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Second Sutta.

3. Paṭhamavedanāsuttaṃ

The First Discourse on Feeling

52. Vuttañhetaṃ [Pg.227] bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā –

“Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

Imā kho, bhikkhave, tisso vedanā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

3. “These, monks, are the three feelings.” The Blessed One said this. In reference to this, it is said:

‘‘Samāhito sampajāno, sato buddhassa sāvako;

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

52. “A disciple of the Buddha who is concentrated, clearly comprehending, and mindful, fully understands feelings and their origin,

‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.

“where they cease, and the path that leads to their destruction. With the destruction of feelings, a monk, free from craving, attains final Nibbāna.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Third Sutta.

4. Dutiyavedanāsuttaṃ

The Second Discourse on Feeling

53. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

53. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṃ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi, taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three feelings. Which three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Pleasant feeling, bhikkhus, should be seen as suffering; painful feeling should be seen as a dart; neither-painful-nor-pleasant feeling should be seen as impermanent. When, bhikkhus, a bhikkhu has seen pleasant feeling as suffering, painful feeling as a dart, and neither-painful-nor-pleasant feeling as impermanent—this, bhikkhus, is called ‘a noble bhikkhu, one with right view, who has cut off craving, removed the fetters, and by rightly comprehending conceit has made an end of suffering.’” The Blessed One said this. In this regard, it is said:

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato.

“One who sees pleasant feeling as suffering, and painful feeling as a dart; and the peaceful, neither-painful-nor-pleasant feeling as impermanent—

‘‘Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī’’ti.

“That bhikkhu, one with right view, is liberated in this regard; having perfected the higher knowledges, peaceful, that sage has indeed gone beyond all yokes.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This too was spoken by the Blessed One, so I have heard. The Fourth Sutta.

5. Paṭhamaesanāsuttaṃ

5. The First Sutta on Searches

54. Vuttañhetaṃ [Pg.228] bhagavatā, vuttamarahatāti me sutaṃ –

54. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three searches. Which three? The search for sensual pleasures, the search for existence, and the search for the holy life. These, bhikkhus, are the three searches.” The Blessed One said this. In this regard, it is said:

‘‘Samāhito sampajāno, sato buddhassa sāvako;

Esanā ca pajānāti, esanānañca sambhavaṃ.

“Concentrated, clearly comprehending, mindful, a disciple of the Buddha understands the searches and their origin,

‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Esanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.

“Where these cease, and the path leading to their destruction. Through the destruction of searches, the bhikkhu, free from craving, attains final Nibbāna.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This too was spoken by the Blessed One, so I have heard. The Fifth Sutta.

6. Dutiyaesanāsuttaṃ

6. The Second Sutta on Searches

55. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

55. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three searches. Which three? The search for sensual pleasures, the search for existence, and the search for the holy life. These, bhikkhus, are the three searches.” The Blessed One said this. In this regard, it is said:

‘‘Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

“The search for sensual pleasures, the search for existence, and with them the search for the holy life; the misapprehension of truth, and the proliferation of dogmatic views.

‘‘Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā;

Esanānaṃ khayā bhikkhu, nirāso akathaṃkathī’’ti.

“For one dispassionate towards all lust, liberated by the destruction of craving, searches are relinquished, dogmatic views are uprooted. Through the destruction of searches, the bhikkhu is without longing, without doubt.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This too was spoken by the Blessed One, so I have heard. The Sixth Sutta.

7. Paṭhamaāsavasuttaṃ

7. The First Sutta on Taints

56. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

56. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three taints. Which three? The taint of sensual desire, the taint of existence, and the taint of ignorance. These, bhikkhus, are the three taints.” The Blessed One said this. In this regard, it is said:

‘‘Samāhito [Pg.229] sampajāno, sato buddhassa sāvako;

Āsave ca pajānāti, āsavānañca sambhavaṃ.

“Concentrated, clearly comprehending, mindful, a disciple of the Buddha understands the taints and their origin,

‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Āsavānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.

“Where these cease, and the path leading to their destruction. Through the destruction of the taints, the bhikkhu, free from craving, attains final Nibbāna.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This too was spoken by the Blessed One, so I have heard. The Seventh Sutta.

8. Dutiyaāsavasuttaṃ

8. The Second Sutta on Taints

57. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

57. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three taints. Which three? The taint of sensual desire, the taint of existence, and the taint of ignorance. These, bhikkhus, are the three taints.” The Blessed One said this. In this regard, it is said:

‘‘Yassa kāmāsavo khīṇo, avijjā ca virājitā;

Bhavāsavo parikkhīṇo, vippamutto nirūpadhi;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini’’nti.

“One for whom the taint of sensual desire is destroyed, and ignorance has faded away; for whom the taint of existence is exhausted, who is liberated without substrate; he bears his final body, having conquered Māra with his army.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This too was spoken by the Blessed One, so I have heard. The Eighth Sutta.

9. Taṇhāsuttaṃ

9. The Sutta on Craving

58. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

58. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tisso imā, bhikkhave, taṇhā. Katamā tisso? Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, bhikkhave, tisso taṇhā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three cravings. Which three? Craving for sensual pleasures, craving for existence, and craving for non-existence. These, bhikkhus, are the three cravings.” The Blessed One said this. In this regard, it is said:

‘‘Taṇhāyogena saṃyuttā, rattacittā bhavābhave;

Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātīmaraṇagāmino.

“Bound by the yoke of craving, with minds impassioned for this or that state of existence, they are yoked to Māra, people not secure from bondage. Beings proceed to saṃsāra, subject to birth and death.

‘‘Ye ca taṇhaṃ pahantvāna, vītataṇhā bhavābhave;

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

“But those who, having abandoned craving, are free from craving for any state of existence, have indeed crossed beyond in the world, having attained the destruction of the taints.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This too was spoken by the Blessed One, so I have heard. The Ninth Sutta.

10. Māradheyyasuttaṃ

10. The Sutta on Māra’s Domain

59. Vuttañhetaṃ [Pg.230] bhagavatā, vuttamarahatāti me sutaṃ –

59. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocati. Katamehi tīhi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, a bhikkhu endowed with three qualities, having transcended Māra’s domain, shines like the sun. With which three? Here, bhikkhus, a bhikkhu is endowed with the adept’s aggregate of virtue, the adept’s aggregate of concentration, and the adept’s aggregate of wisdom. A bhikkhu endowed with these three qualities, having transcended Māra’s domain, shines like the sun.” The Blessed One said this. In this regard, it is said:

‘‘Sīlaṃ samādhi paññā ca, yassa ete subhāvitā;

Atikkamma māradheyyaṃ, ādiccova virocatī’’ti.

“For whom virtue, concentration, and wisdom are well developed—having transcended Māra’s domain, he shines like the sun.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This too was spoken by the Blessed One, so I have heard. The Tenth Sutta.

Paṭhamo vaggo niṭṭhito.

The First Chapter is concluded.

Tassuddānaṃ –

The summary:

Mūladhātu atha vedanā duve, esanā ca duve āsavā duve;

Taṇhāto ca atha māradheyyato, vaggamāhu paṭhamanti muttamanti.

The root-element, then two on feelings, two on searches, and two on taints; from craving and then from Māra's domain—this they call the first and highest chapter.

2. Dutiyavaggo

2. The Second Chapter

1. Puññakiriyavatthusuttaṃ

1. The Sutta on the Grounds for Meritorious Action

60. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

60. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu – imāni [Pg.231] kho, bhikkhave, tīṇi puññakiriyavatthūnī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three grounds for meritorious action. What three? The ground for meritorious action consisting of giving, the ground for meritorious action consisting of virtuous behavior, and the ground for meritorious action consisting of mental development. These, bhikkhus, are the three grounds for meritorious action.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

“One should train in merit alone, which is of long-lasting benefit and yields happiness. One should develop generosity, righteous conduct, and a mind of loving-kindness.

‘‘Ete dhamme bhāvayitvā, tayo sukhasamuddaye;

Abyāpajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti.

“Having developed these three things that bring about happiness, the wise person is reborn in a pleasant, unafflicted world.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. First.

2. Cakkhusuttaṃ

2. The Sutta on the Eye

61. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

61. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, cakkhūni. Katamāni tīṇi? Maṃsacakkhu, dibbacakkhu, paññācakkhu – imāni kho, bhikkhave, tīṇi cakkhūnī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three kinds of eyes. What three? The fleshly eye, the divine eye, and the wisdom eye. These, bhikkhus, are the three kinds of eyes.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Maṃsacakkhu dibbacakkhu, paññācakkhu anuttaraṃ;

Etāni tīṇi cakkhūni, akkhāsi purisuttamo.

“The fleshly eye, the divine eye, and the unsurpassed wisdom eye: these three eyes were declared by the Supreme Person.

‘‘Maṃsacakkhussa uppādo, maggo dibbassa cakkhuno;

Yato ñāṇaṃ udapādi, paññācakkhu anuttaraṃ;

Yassa cakkhussa paṭilābhā, sabbadukkhā pamuccatī’’ti.

“The arising of the fleshly eye is the path to the divine eye. When the knowledge that is the unsurpassed wisdom eye arises, by attaining this eye one is freed from all suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. Second.

3. Indriyasuttaṃ

3. The Sutta on the Faculties

62. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

62. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three faculties. What three? The faculty of ‘I shall come to know the unknown,’ the faculty of final knowledge, and the faculty of one who has final knowledge. These, bhikkhus, are the three faculties.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

“For a trainee who is training, following the direct path, first comes knowledge in destruction, and immediately after, final knowledge.

‘‘Tato [Pg.232] aññā vimuttassa, ñāṇaṃ ve hoti tādino;

Akuppā me vimuttīti, bhavasaṃyojanakkhayā.

“Then for one liberated through final knowledge, for such a one, there is the knowledge: ‘My liberation is unshakeable,’ due to the destruction of the fetter of existence.

‘‘Sa ve indriyasampanno, santo santipade rato;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini’’nti.

“He, endowed with the faculties, peaceful, delighting in the state of peace, bears his final body, having conquered Māra with his army.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. Third.

4. Addhāsuttaṃ

4. The Sutta on Time

63. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

63. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome, bhikkhave, addhā. Katame tayo? Atīto addhā, anāgato addhā, paccuppanno addhā – ime kho, bhikkhave, tayo addhā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three periods of time. What three? The past, the future, and the present. These, bhikkhus, are the three periods of time.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Akkheyyasaññino sattā, akkheyyasmiṃ patiṭṭhitā;

Akkheyyaṃ apariññāya, yogamāyanti maccuno.

“Beings who perceive in terms of the designated, are established in the designated; not fully understanding the designated, they come under the yoke of Death.

‘‘Akkheyyañca pariññāya, akkhātāraṃ na maññati;

Phuṭṭho vimokkho manasā, santipadamanuttaraṃ.

“But having fully understood the designated, one does not conceive of a designator. One has been touched by mental liberation, the unsurpassed state of peace.

‘‘Sa ve akkheyyasampanno, santo santipade rato;

Saṅkhāyasevī dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti.

“He, accomplished in regard to the designated, peaceful, delighting in the state of peace; resorting to comprehension, grounded in the Dhamma, the one who has attained knowledge goes beyond classification.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. Fourth.

5. Duccaritasuttaṃ

5. The Sutta on Misconduct

64. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

64. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, duccaritāni. Katamāni tīṇi? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – imāni kho, bhikkhave, tīṇi duccaritānī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three kinds of misconduct. What three? Bodily misconduct, verbal misconduct, and mental misconduct. These, bhikkhus, are the three kinds of misconduct.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasaṃhitaṃ.

“Having committed bodily misconduct and verbal misconducts, having committed mental misconduct, and whatever else is connected with fault,

‘‘Akatvā [Pg.233] kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti.

“having done no wholesome kamma but much that is unwholesome, with the breakup of the body, the one of poor wisdom is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning, too, was spoken by the Blessed One, so I have heard. Fifth.

6. Sucaritasuttaṃ

6. The Sutta on Good Conduct

65. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

65. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, sucaritāni. Katamāni tīṇi? Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – imāni kho, bhikkhave, tīṇi sucaritānī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three kinds of good conduct. What three? Bodily good conduct, verbal good conduct, and mental good conduct. These, bhikkhus, are the three kinds of good conduct.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasaṃhitaṃ.

“Having abandoned bodily misconduct and verbal misconducts, having abandoned mental misconduct and whatever else is connected with fault,

‘‘Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti.

“having done no unwholesome kamma but much that is wholesome, with the breakup of the body, the wise person is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Sixth.

7. Soceyyasuttaṃ

7. The Discourse on Purity

66. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

66. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ – imāni kho, bhikkhave, tīṇi soceyyānī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three kinds of purity. What three? Bodily purity, verbal purity, and mental purity. These, bhikkhus, are the three kinds of purity.” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘Kāyasuciṃ vacīsuciṃ, cetosucimanāsavaṃ;

Suciṃ soceyyasampannaṃ, āhu sabbappahāyina’’nti.

“Pure in body, pure in speech, pure in mind and taintless; one pure, accomplished in purity—him they call ‘one who has abandoned all.’”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Seventh.

8. Moneyyasuttaṃ

8. The Discourse on Sagehood

67. Vuttañhetaṃ [Pg.234] bhagavatā, vuttamarahatāti me sutaṃ –

67. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ – imāni kho, bhikkhave, tīṇi moneyyānī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three kinds of sagehood. What three? Bodily sagehood, verbal sagehood, and mental sagehood. These, bhikkhus, are the three kinds of sagehood.” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti.

“A sage in body, a sage in speech, a sage in mind and taintless; a sage accomplished in sagehood—him they call ‘one who has washed away evil.’”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Eighth.

9. Paṭhamarāgasuttaṃ

9. The First Discourse on Passion

68. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

68. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, ‘baddho mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo pāpimato’. Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathā kāmakaraṇīyo pāpimato’’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, for anyone in whom passion is unabandoned, hatred is unabandoned, and delusion is unabandoned—this one, bhikkhus, is said to be ‘bound by Māra, snared by Māra, one whom the Evil One can treat as he wishes.’ But for anyone in whom passion is abandoned, hatred is abandoned, and delusion is abandoned—this one, bhikkhus, is said to be ‘unbound by Māra, freed from Māra’s snare, one whom the Evil One cannot treat as he wishes.’” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘Yassa rāgo ca doso ca, avijjā ca virājitā;

Taṃ bhāvitattaññataraṃ, brahmabhūtaṃ tathāgataṃ;

Buddhaṃ verabhayātītaṃ, āhu sabbappahāyina’’nti.

“One for whom passion, hatred, and ignorance have faded away—that one with developed self, become-brahma, a Tathāgata, a Buddha who has gone beyond enmity and fear, they call ‘one who has abandoned all.’”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Ninth.

10. Dutiyarāgasuttaṃ

10. The Second Discourse on Passion

69. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

69. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, na ‘atari [Pg.235] samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ’. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘atari samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, whatever bhikkhu or bhikkhunī has not abandoned passion, has not abandoned hatred, has not abandoned delusion—this one, bhikkhus, is said not to have ‘crossed the ocean with its waves and billows, its whirlpools, sharks, and demons.’ But whatever bhikkhu or bhikkhunī has abandoned passion, has abandoned hatred, has abandoned delusion—this one, bhikkhus, is said to have ‘crossed the ocean with its waves and billows, its whirlpools, sharks, and demons; has crossed over, gone to the far shore, and stands on high ground, a brahmin.’” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘Yassa rāgo ca doso ca, avijjā ca virājitā;

Somaṃ samuddaṃ sagahaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatāri.

“One whose passion, hatred, and ignorance have faded away has crossed over this ocean, hard to cross, with its sharks and demons, with the fear of its waves.

‘‘Saṅgātigo maccujaho nirūpadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na pamāṇameti, amohayi maccurājanti brūmī’’ti.

“Having gone beyond attachment, left death behind, without acquisitions, he has abandoned suffering for the sake of no renewed existence. Gone to his setting, he is beyond measure; he has bewildered the King of Death, I say.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Tenth.

Dutiyo vaggo niṭṭhito.

The Second Chapter is finished.

Tassuddānaṃ –

Its summary:

Puññaṃ cakkhu atha indriyāni, addhā ca caritaṃ duve soci ;

Muno atha rāgaduve, puna vaggamāhu dutiyamuttamanti.

Merit, the eye, and then the faculties, the path and conduct, two on purity; the sage and then two on passion—this they call the supreme second chapter.

3. Tatiyavaggo

The Third Chapter

1. Micchādiṭṭhikasuttaṃ

The Discourse on Wrong View

70. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

3. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

1. “Bhikkhus, I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct, who are revilers of the noble ones, holders of wrong view, and undertakers of action based on wrong view. With the breakup of the body, after death, they have been reborn in the plane of misery, in a bad destination, in the lower world, in hell.

‘‘Taṃ [Pg.236] kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.

70. “I do not say this, bhikkhus, having heard it from another ascetic or brahmin. Rather, it is just what I have myself known, seen, and discovered that I say: ‘Bhikkhus, I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct, who are revilers of the noble ones, holders of wrong view, and undertakers of action based on wrong view. With the breakup of the body, after death, they have been reborn in the plane of misery, in a bad destination, in the lower world, in hell.’

‘‘Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“‘Bhikkhus, I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct, who are revilers of the noble ones, holders of wrong view, and undertakers of action based on wrong view. With the breakup of the body, after death, they have been reborn in the plane of misery, in a bad destination, in the lower world, in hell.’” The Blessed One spoke this matter. In reference to this, it is said:

‘‘Micchā manaṃ paṇidhāya, micchā vācañca bhāsiya ;

Micchā kammāni katvāna, kāyena idha puggalo.

“Having wrongly directed the mind, and spoken wrong speech, and done wrong deeds with the body, a person here—

‘‘Appassutāpuññakaro, appasmiṃ idha jīvite;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti.

“—of little learning, making demerit, in this short life here; with the breakup of the body, the unwise one is reborn in hell.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The First.

2. Sammādiṭṭhikasuttaṃ

The Discourse on Right View

71. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.

“Bhikkhus, I have seen beings endowed with good bodily conduct, good verbal conduct, and good mental conduct, who are not revilers of the noble ones, holders of right view, and undertakers of action based on right view. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.

‘‘Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ [Pg.237] maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.

“I do not say this, bhikkhus, having heard it from another ascetic or brahmin. Rather, it is just what I have myself known, seen, and discovered that I say: ‘Bhikkhus, I have seen beings endowed with good bodily conduct, good verbal conduct, and good mental conduct, who are not revilers of the noble ones, holders of right view, and undertakers of action based on right view. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.’

‘‘Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“‘Bhikkhus, I have seen beings endowed with good bodily conduct, good verbal conduct, and good mental conduct, who are not revilers of the noble ones, holders of right view, and undertakers of action based on right view. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.’” The Blessed One spoke this matter. In reference to this, it is said:

‘‘Sammā manaṃ paṇidhāya, sammā vācañca bhāsiya ;

Sammā kammāni katvāna, kāyena idha puggalo.

“Having rightly directed the mind, spoken rightly, and done right deeds with the body, a person here—

‘‘Bahussuto puññakaro, appasmiṃ idha jīvite;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti.

“—of much learning, a maker of merit, in this short life; with the breakup of the body, the wise one is reborn in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Second.

3. Nissaraṇiyasuttaṃ

3. The Discourse on Escape

72. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

72. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tisso imā, bhikkhave, nissaraṇiyā dhātuyo. Katamā tisso? Kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ – imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three elements of escape. What three? The escape from sensual pleasures, namely, renunciation. The escape from forms, namely, the formless. The escape from whatever has come to be, is conditioned, and is dependently arisen, namely, its cessation. These, bhikkhus, are the three elements of escape.” The Blessed One spoke this matter. In reference to this, it is said:

‘‘Kāmanissaraṇaṃ ñatvā, rūpānañca atikkamaṃ;

Sabbasaṅkhārasamathaṃ, phusaṃ ātāpi sabbadā.

“Knowing the escape from sensual pleasures and the transcending of forms, always ardent, experiencing the stilling of all formations,

‘‘Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī’’ti.

a bhikkhu who sees rightly is thereby liberated. Having perfected direct knowledge, peaceful, he is truly a sage who has gone beyond the yokes.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Third.

4. Santatarasuttaṃ

4. More Peaceful

73. Vuttañhetaṃ [Pg.238] bhagavatā, vuttamarahatāti me sutaṃ –

73. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Rūpehi, bhikkhave, arūpā santatarā, arūpehi nirodho santataro’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, the formless is more peaceful than forms; cessation is more peaceful than the formless.” The Blessed One spoke this matter. On this it is said:

‘‘Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino ;

Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.

“Those beings who have gone to the form realm, and those who abide in the formless—not having understood cessation, they are comers to renewed existence.

‘‘Ye ca rūpe pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

“But those who have fully understood forms, are unestablished in the formless, and are liberated in cessation—those people have left death behind.

‘‘Kāyena amataṃ dhātuṃ, phusayitvā nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ pada’’nti.

“Having touched with the body the deathless element, which is without acquisitions; having realized the relinquishment of acquisitions, the taintless one, the Perfectly Enlightened One, teaches the sorrowless, stainless state.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Fourth.

5. Puttasuttaṃ

5. Sons

74. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

74. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atijāto, anujāto, avajātoti.

“Bhikkhus, these three kinds of sons are found existing in the world. What three? The superior, the equal, and the inferior.

‘‘Kathañca, bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. Putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto atijāto hoti.

“And how, bhikkhus, is a son superior? Here, bhikkhus, a son’s parents have not gone for refuge to the Buddha, the Dhamma, and the Sangha; they do not abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; they are unvirtuous, of evil character. But their son has gone for refuge to the Buddha, the Dhamma, and the Sangha; he abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; he is virtuous, of good character. It is in this way, bhikkhus, that a son is superior.

‘‘Kathañca[Pg.239], bhikkhave, putto anujāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto anujāto hoti.

“And how, bhikkhus, is a son equal? Here, bhikkhus, a son’s parents have gone for refuge to the Buddha, the Dhamma, and the Sangha; they abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; they are virtuous, of good character. Their son, too, has gone for refuge to the Buddha, the Dhamma, and the Sangha; he abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; he is virtuous, of good character. It is in this way, bhikkhus, that a son is equal.

‘‘Kathañca, bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṃ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmi’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“And how, bhikkhus, is a son inferior-born? Here, bhikkhus, a son’s parents have gone for refuge to the Buddha, the Dhamma, and the Sangha; they abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; they are virtuous, of good character. But their son has not gone for refuge to the Buddha, the Dhamma, and the Sangha; he does not abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; he is unvirtuous, of evil character. It is in this way, bhikkhus, that a son is inferior-born. These, bhikkhus, are the three kinds of sons found existing in the world.” This matter the Blessed One spoke. In connection with this, it is said:

‘‘Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā;

Avajātaṃ na icchanti, yo hoti kulagandhano.

“The wise desire a son who is superior-born or equal-born; they do not desire an inferior-born one, who is a disgrace to the clan.

‘‘Ete kho puttā lokasmiṃ, ye bhavanti upāsakā;

Saddhā sīlena sampannā, vadaññū vītamaccharā;

Cando abbhaghanā mutto, parisāsu virocare’’ti.

“These are the sons in the world who are lay followers, endowed with faith and virtue, generous, free from avarice; like the moon freed from a mass of clouds, they shine forth in the assemblies.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Fifth.

6. Avuṭṭhikasuttaṃ

6. 6. The Discourse on the Rainless Cloud

75. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

75. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Avuṭṭhikasamo, padesavassī, sabbatthābhivassī.

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one like a rainless cloud, the one who rains in a particular region, and the one who rains everywhere.

‘‘Kathañca[Pg.240], bhikkhave, puggalo avuṭṭhikasamo hoti? Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.

“And how, bhikkhus, is a person like a rainless cloud? Here, bhikkhus, a certain person is not a giver at all to anyone—to ascetics and brahmins, to the poor, destitute, travelers, mendicants, and supplicants—of food and drink, clothing and vehicles, garlands, scents, and ointments, beds, dwellings, and lighting. It is in this way, bhikkhus, that a person is like a rainless cloud.

‘‘Kathañca, bhikkhave, puggalo padesavassī hoti? Idha, bhikkhave, ekacco puggalo ekaccānaṃ dātā (hoti), ekaccānaṃ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo padesavassī hoti.

“And how, bhikkhus, is a person one who rains in a particular region? Here, bhikkhus, a certain person is a giver to some but not a giver to others—to ascetics and brahmins, to the poor, destitute, travelers, mendicants, and supplicants—of food and drink, clothing and vehicles, garlands, scents, and ointments, beds, dwellings, and lighting. It is in this way, bhikkhus, that a person is one who rains in a particular region.

‘‘Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? Idha, bhikkhave, ekacco puggalo sabbesaṃva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo sabbatthābhivassī hoti. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“And how, bhikkhus, is a person one who rains everywhere? Here, bhikkhus, a certain person is a giver to all—to ascetics and brahmins, to the poor, destitute, travelers, mendicants, and supplicants—of food and drink, clothing and vehicles, garlands, scents, and ointments, beds, dwellings, and lighting. It is in this way, bhikkhus, that a person is one who rains everywhere. These, bhikkhus, are the three kinds of persons found existing in the world.” This matter the Blessed One spoke. In connection with this, it is said:

‘‘Na samaṇe na brāhmaṇe, na kapaṇaddhikavanibbake;

Laddhāna saṃvibhājeti, annaṃ pānañca bhojanaṃ;

Taṃ ve avuṭṭhikasamoti, āhu naṃ purisādhamaṃ.

“To ascetics and brahmins, to the poor, travelers, and mendicants, he does not share the food, drink, and meals he has obtained. They call that most inferior of men one like a rainless cloud.

‘‘Ekaccānaṃ na dadāti, ekaccānaṃ pavecchati;

Taṃ ve padesavassīti, āhu medhāvino janā.

“To some he gives nothing, to others he provides; the wise call him one who rains in a region.

‘‘Subhikkhavāco puriso, sabbabhūtānukampako;

Āmodamāno pakireti, detha dethāti bhāsati.

“A person of generous speech, compassionate to all beings, he distributes with joy, saying, ‘Give! Give!’

‘‘Yathāpi megho thanayitvā, gajjayitvā pavassati;

Thalaṃ ninnañca pūreti, abhisandantova vārinā.

“Just as a cloud, thundering and roaring, rains down, filling the highlands and lowlands, overflowing with its water;

‘‘Evameva [Pg.241] idhekacco, puggalo hoti tādiso;

Dhammena saṃharitvāna, uṭṭhānādhigataṃ dhanaṃ;

Tappeti annapānena, sammā patte vanibbake’’ti.

“So too is a certain person here: having righteously collected wealth acquired by his own exertion, he satisfies with food and drink the mendicants who have properly arrived.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Sixth.

7. Sukhapatthanāsuttaṃ

7. 7. The Discourse on Wishing for Happiness

76. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

76. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṃsā me āgacchatūti sīlaṃ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṃ rakkheyya paṇḍito, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti sīlaṃ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, a wise person, wishing for three kinds of happiness, should guard his virtue. What are the three? ‘May praise come to me,’ a wise person should guard his virtue. ‘May wealth arise for me,’ a wise person should guard his virtue. ‘With the breakup of the body, after death, may I be reborn in a good destination, a heavenly world,’ a wise person should guard his virtue. These, bhikkhus, are the three kinds of happiness for which a wise person, wishing for them, should guard his virtue.” This matter the Blessed One spoke. In connection with this, it is said:

‘‘Sīlaṃ rakkheyya medhāvī, patthayāno tayo sukhe;

Pasaṃsaṃ vittalābhañca, pecca sagge pamodanaṃ.

“A wise person, aspiring for three kinds of happiness, should guard their virtue: praise, the acquisition of wealth, and rejoicing in heaven after death.

‘‘Akarontopi ce pāpaṃ, karontamupasevati;

Saṅkiyo hoti pāpasmiṃ, avaṇṇo cassa rūhati.

“Though one does no evil, if one associates with an evildoer, one is suspected of evil, and a bad reputation grows for them.

‘‘Yādisaṃ kurute mittaṃ, yādisaṃ cūpasevati;

Sa ve tādisako hoti, sahavāso hi tādiso.

“Whatever kind of friend one makes, whatever person one associates with, one becomes just like them, for such is the nature of companionship.

‘‘Sevamāno sevamānaṃ, samphuṭṭho samphusaṃ paraṃ;

Saro diddho kalāpaṃva, alittamupalimpati;

Upalepabhayā dhīro, neva pāpasakhā siyā.

“Associating with another, in contact with another, one who is unstained is smeared, like a poisoned arrow smearing the quiver. Fearing contamination, the wise person should not have a wicked friend.

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā.

“The person who wraps a rotten fish in a blade of kusa grass makes the grass smell rotten too: such is association with fools.

‘‘Tagarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā.

“The person who wraps tagara powder in a leaf makes the leaf smell fragrant too: such is association with the wise.

‘‘Tasmā [Pg.242] pattapuṭasseva, ñatvā sampākamattano;

Asante nupaseveyya, sante seveyya paṇḍito;

Asanto nirayaṃ nenti, santo pāpenti suggati’’nti.

“Therefore, knowing this consequence for oneself as for a container of leaves, a wise person should not associate with the bad but should associate with the good. The bad lead to hell; the good help one reach a good destination.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Seventh.

8. Bhidurasuttaṃ

8. 8. The Discourse on What is Brittle

77. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

77. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘Bhidurāyaṃ, bhikkhave, kāyo, viññāṇaṃ virāgadhammaṃ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

"Bhikkhus, this body is brittle, consciousness is of a nature to fade away, and all acquisitions are impermanent, suffering, and subject to change." The Blessed One spoke this matter. In connection with this, it is said:

‘‘Kāyañca bhiduraṃ ñatvā, viññāṇañca virāgunaṃ ;

Upadhīsu bhayaṃ disvā, jātimaraṇamaccagā;

Sampatvā paramaṃ santiṃ, kālaṃ kaṅkhati bhāvitatto’’ti.

Having known the body is brittle and consciousness is fading away, having seen the danger in acquisitions, one has gone beyond birth and death. Having reached the ultimate peace, with a developed mind, one awaits the time.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This matter, too, was spoken by the Blessed One, so I have heard. Eighth.

9. Dhātusosaṃsandanasuttaṃ

9. The Sutta on Confluence by Element

78. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

78. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘Dhātuso, bhikkhave, sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samenti.

"Bhikkhus, by way of element, beings come together and associate with beings. Beings of inferior disposition come together and associate with beings of inferior disposition. Beings of admirable disposition come together and associate with beings of admirable disposition.

‘‘Atītampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandiṃsu samiṃsu. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu.

"In the past, too, bhikkhus, by way of element, beings came together and associated with beings. Beings of inferior disposition came together and associated with beings of inferior disposition; beings of admirable disposition came together and associated with beings of admirable disposition.

‘‘Anāgatampi[Pg.243], bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandissanti samessanti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti.

"In the future, too, bhikkhus, by way of element, beings will come together and associate with beings. Beings of inferior disposition will come together and associate with beings of inferior disposition; beings of admirable disposition will come together and associate with beings of admirable disposition.

‘‘Etarahipi, bhikkhave, paccuppanaṃ addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samentī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

"Now in the present, too, bhikkhus, by way of element, beings come together and associate with beings. Beings of inferior disposition come together and associate with beings of inferior disposition; beings of admirable disposition come together and associate with beings of admirable disposition." The Blessed One spoke this matter. In connection with this, it is said:

‘‘Saṃsaggā vanatho jāto, asaṃsaggena chijjati;

Parittaṃ dārumāruyha, yathā sīde mahaṇṇave.

From association a thicket of craving is born; through non-association it is cut off. Just as one mounting a small piece of wood would sink in the great ocean,

‘‘Evaṃ kusītamāgamma, sādhujīvīpi sīdati;

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

so too one of good life sinks by relying on a lazy person. Therefore one should avoid that one—the lazy person, deficient in energy.

‘‘Pavivittehi ariyehi, pahitattehi jhāyibhi;

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase’’ti.

One should live together with the wise, who are secluded, noble, and resolute, meditative and ever energetic.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This matter, too, was spoken by the Blessed One, so I have heard. Ninth.

10. Parihānasuttaṃ

10. Discourse on Decline

79. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

79. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; niddārāmo hoti, niddārato, niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“Bhikkhus, these three things lead to the decline of a bhikkhu in training. What three? Here, a bhikkhu in training delights in activity, is fond of activity, and is devoted to delighting in activity; he delights in talk, is fond of talk, and is devoted to delighting in talk; he delights in sleep, is fond of sleep, and is devoted to delighting in sleep. These, bhikkhus, are the three things that lead to the decline of a bhikkhu in training.

‘‘Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato[Pg.244], na niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, these three things lead to the non-decline of a bhikkhu in training. What three? Here, a bhikkhu in training does not delight in activity, is not fond of activity, and is not devoted to delighting in activity; he does not delight in talk, is not fond of talk, and is not devoted to delighting in talk; he does not delight in sleep, is not fond of sleep, and is not devoted to delighting in sleep. These, bhikkhus, are the three things that lead to the non-decline of a bhikkhu in training.” This the Blessed One said. In reference to this, it was said:

‘‘Kammārāmo bhassārāmo, niddārāmo ca uddhato;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Delighting in activity, delighting in talk, delighting in sleep, and being restless— such a bhikkhu is incapable of realizing supreme enlightenment.

‘‘Tasmā hi appakiccassa, appamiddho anuddhato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama’’nti.

“Therefore, with few duties, not slothful, and not restless, such a bhikkhu is capable of realizing supreme enlightenment.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This matter, too, was spoken by the Blessed One, so I have heard. Tenth.

Tatiyo vaggo niṭṭhito.

The Third Chapter is finished.

Tassuddānaṃ –

Its summary:

Dve diṭṭhī nissaraṇaṃ rūpaṃ, putto avuṭṭhikena ca;

Sukhā ca bhiduro dhātu, parihānena te dasāti.

Two on views, escape, form, a son, and the rainless cloud; pleasure, the fragile, an element, and with decline, they are ten.

4. Catutthavaggo

The Fourth Chapter

1. Vitakkasuttaṃ

Discourse on Thoughts

80. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

4. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Tayome, bhikkhave, akusalavitakkā. Katame tayo? Anavaññattipaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, parānuddayatāpaṭisaṃyutto vitakko. Ime kho, bhikkhave, tayo akusalavitakkā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

1. “Bhikkhus, there are these three unwholesome thoughts. What three? A thought connected with a desire to be well-regarded, a thought connected with gain, honor, and praise, and a thought connected with worldly affection for others. These, bhikkhus, are the three unwholesome thoughts.” This the Blessed One said. In reference to this, it was said:

‘‘Anavaññattisaṃyutto, lābhasakkāragāravo;

Sahanandī amaccehi, ārā saṃyojanakkhayā.

80. “Connected with wanting to be well-regarded, revering gain and honor, delighting together with associates, one is far from the destruction of the fetters.

‘‘Yo ca puttapasuṃ hitvā, vivāhe saṃharāni ca;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama’’nti.

“But one who has abandoned children and cattle, weddings and social gatherings— such a bhikkhu is capable of realizing supreme enlightenment.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This matter, too, was spoken by the Blessed One, so I have heard. First.

2. Sakkārasuttaṃ

Discourse on Honor

81. Vuttañhetaṃ [Pg.245] bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

2. “Bhikkhus, I have seen beings who, overcome by honor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

81. “Bhikkhus, I have seen beings who, overcome by dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Bhikkhus, I have seen beings who, overcome by both honor and dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; ( ) api ca, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tamevāhaṃ vadāmi.

“Bhikkhus, I do not say this having heard it from some other ascetic or brahmin. Rather, bhikkhus, I declare only what I myself have known, seen, and understood.

‘‘Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Bhikkhus, I have seen beings who, overcome by honor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Bhikkhus, I have seen beings who, overcome by dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, I have seen beings who, overcome by both honor and dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.” This the Blessed One said. In reference to this, it was said:

‘‘Yassa sakkariyamānassa, asakkārena cūbhayaṃ;

Samādhi na vikampati, appamādavihārino.

“For one who dwells heedfully, by honor and dishonor both, his concentration is not shaken.

‘‘Taṃ [Pg.246] jhāyinaṃ sātatikaṃ, sukhumaṃ diṭṭhivipassakaṃ;

Upādānakkhayārāmaṃ, āhu sappuriso itī’’ti.

“That meditative and persistent one, subtle, a seer with insight, delighting in the destruction of clinging—him they call a true person.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning was also spoken by the Blessed One; thus I have heard. The Second.

3. Devasaddasuttaṃ

3. The Discourse on Divine Sounds

82. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

82. This was said by the Blessed One, said by the Arahant; thus I have heard.

‘‘Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṃ upādāya. Katame tayo? Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajjāya ceteti, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako mārena saddhiṃ saṅgāmāya cetetī’ti. Ayaṃ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṃ upādāya.

“Bhikkhus, there are these three divine sounds that resound among the devas from time to time. What three? When, bhikkhus, a noble disciple, having shaved off his hair and beard and donned the ochre robes, resolves on going forth from the household life into homelessness, at that time a divine sound resounds among the devas: ‘This noble disciple is resolving to do battle with Māra.’ This, bhikkhus, is the first divine sound that resounds among the devas from time to time.

‘‘Puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako mārena saddhiṃ saṅgāmetī’ti. Ayaṃ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṃ upādāya.

“Furthermore, bhikkhus, when a noble disciple dwells devoted to developing the seven aids to enlightenment, at that time a divine sound resounds among the devas: ‘This noble disciple is doing battle with Māra.’ This, bhikkhus, is the second divine sound that resounds among the devas from time to time.

‘‘Puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṃ abhivijiya ajjhāvasatī’ti. Ayaṃ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṃ upādāya. Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṃ upādāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Furthermore, bhikkhus, when a noble disciple, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, at that time a divine sound resounds among the devas: ‘This noble disciple is victorious in battle; having utterly conquered the very head of the battle, he dwells, having mastered it.’ This, bhikkhus, is the third divine sound that resounds among the devas from time to time. These, bhikkhus, are the three divine sounds that resound among the devas from time to time.” The Blessed One spoke this matter. In reference to this, it is said:

‘‘Disvā vijitasaṅgāmaṃ, sammāsambuddhasāvakaṃ;

Devatāpi namassanti, mahantaṃ vītasāradaṃ.

“Seeing the disciple of the Perfectly Enlightened One, victorious in battle, even the deities pay homage to him, the great one free from anxiety.

‘‘Namo [Pg.247] te purisājañña, yo tvaṃ dujjayamajjhabhū;

Jetvāna maccuno senaṃ, vimokkhena anāvaraṃ.

“Homage to you, O thoroughbred of men, who have overcome what is hard to conquer. Having conquered the army of Death, you are liberated and unobstructed.

‘‘Iti hetaṃ namassanti, devatā pattamānasaṃ;

Tañhi tassa na passanti, yena maccuvasaṃ vaje’’ti.

“Thus the deities pay homage to him, one who has attained his mind’s ideal; for they do not see in him that by which he might come under Death’s sway.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning, too, was spoken by the Blessed One; thus I have heard. The Third.

4. Pañcapubbanimittasuttaṃ

4. The Discourse on the Five Preliminary Signs

83. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

83. This was said by the Blessed One, said by the Arahant; thus I have heard.

‘‘Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti – mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, sake devo devāsane nābhiramatīti. Tamenaṃ, bhikkhave, devā ‘cavanadhammo ayaṃ devaputto’ti iti viditvā tīhi vācāhi anumodenti – ‘ito, bho, sugatiṃ gaccha, sugatiṃ gantvā suladdhalābhaṃ labha, suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhī’’’ti.

“Bhikkhus, when a deva is due to pass away from the host of devas, five preliminary signs appear: his garlands fade, his clothes become soiled, sweat exudes from his armpits, a bad complexion settles on his body, and the deva no longer delights in his own deva-seat. Then, bhikkhus, the devas, knowing, ‘This son of the devas is due to pass away,’ encourage him with three statements: ‘Go from here, good sir, to a good destination. Having gone to a good destination, may you obtain a gain that is well-obtained. Having obtained a gain that is well-obtained, may you become well-established.’”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kinnu kho, bhante, devānaṃ sugatigamanasaṅkhātaṃ; kiñca, bhante, devānaṃ suladdhalābhasaṅkhātaṃ; kiṃ pana, bhante, devānaṃ suppatiṭṭhitasaṅkhāta’’nti?

When this was said, a certain bhikkhu said to the Blessed One: “What, venerable sir, is reckoned as a ‘good destination’ for the devas? What, venerable sir, is reckoned as a ‘gain that is well-obtained’ for the devas? And what, venerable sir, is reckoned as being ‘well-established’ for the devas?”

‘‘Manussattaṃ kho, bhikkhu, devānaṃ sugatigamanasaṅkhātaṃ; yaṃ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ paṭilabhati. Idaṃ kho, bhikkhu, devānaṃ suladdhalābhasaṅkhātaṃ; sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Idaṃ kho, bhikkhu, devānaṃ suppatiṭṭhitasaṅkhāta’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Human existence, bhikkhu, is reckoned as a ‘good destination’ for the devas. That, having become a human, one gains faith in the Dhamma and Discipline declared by the Tathāgata: this, bhikkhu, is reckoned as a ‘gain that is well-obtained’ for the devas. And that faith of his is settled, rooted, established, firm, and irremovable by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone else in the world: this, bhikkhu, is reckoned as being ‘well-established’ for the devas.” The Blessed One spoke this matter. In reference to this, it is said:

‘‘Yadā devo devakāyā, cavati āyusaṅkhayā;

Tayo saddā niccharanti, devānaṃ anumodataṃ.

“When a deva from the host of devas passes away on the exhaustion of his life-span, three sounds issue forth from the devas who are rejoicing:

‘‘‘Ito [Pg.248] bho sugatiṃ gaccha, manussānaṃ sahabyataṃ;

Manussabhūto saddhamme, labha saddhaṃ anuttaraṃ.

“‘Go from here, good sir, to a good destination, into human companionship. Having become a human, gain unsurpassed faith in the good Dhamma.’

‘‘‘Sā te saddhā niviṭṭhassa, mūlajātā patiṭṭhitā;

Yāvajīvaṃ asaṃhīrā, saddhamme suppavedite.

“‘May that faith of yours be settled, rooted, and established, irremovable for as long as life lasts, in the good Dhamma well-declared.

‘‘‘Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

“‘Having abandoned misconduct of body, and misconduct of speech as well, having abandoned misconduct of mind, and whatever else is fraught with fault,

‘‘‘Kāyena kusalaṃ katvā, vācāya kusalaṃ bahuṃ;

Manasā kusalaṃ katvā, appamāṇaṃ nirūpadhiṃ.

“‘Do what is wholesome with the body, and much that is wholesome with speech; do what is wholesome with the mind, immeasurable, without acquisitions.

‘‘‘Tato opadhikaṃ puññaṃ, katvā dānena taṃ bahuṃ;

Aññepi macce saddhamme, brahmacariye nivesaya’.

“‘Then, with that, by giving, make much merit that leads to new acquisitions, and establish other mortals too in the good Dhamma, in the holy life.’

‘‘Imāya anukampāya, devā devaṃ yadā vidū;

Cavantaṃ anumodenti, ehi deva punappuna’’nti.

“It is with such compassion that when the devas know a deva is passing away, they rejoice with him, saying: ‘Come, deva, again and again!’”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This matter, too, was spoken by the Blessed One: thus I have heard. The fourth.

5. Bahujanahitasuttaṃ

5. The Discourse on the Welfare of the Many

84. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

84. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame tayo? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“These three persons, when arising in the world, arise for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Which three? Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing. He proclaims the holy life that is entirely complete and pure. This, bhikkhus, is the first person who, when arising in the world, arises for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

‘‘Puna caparaṃ, bhikkhave, tasseva satthu sāvako arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano [Pg.249] sammadaññā vimutto. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“Furthermore, bhikkhus, a disciple of that Teacher is an Arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, destroyed the fetters of existence, and is liberated through right knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing. He proclaims the holy life that is entirely complete and pure. This, bhikkhus, is the second person who, when arising in the world, arises for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

‘‘Puna caparaṃ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. Sopi dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Furthermore, bhikkhus, a disciple of that same Teacher is a trainee on the path, who is learned and endowed with virtue. He too teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing. He proclaims the holy life that is entirely complete and pure. This, bhikkhus, is the third person who, when arising in the world, arises for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. These, bhikkhus, are the three persons who, when arising in the world, arise for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” This is the meaning the Blessed One spoke. In this connection, it is said:

‘‘Satthā hi loke paṭhamo mahesi, tassanvayo sāvako bhāvitatto;

Athāparo pāṭipadopi sekho, bahussuto sīlavatūpapanno.

“The Teacher, the great seer, is the first in the world; following him is the disciple with a developed self. Then there is the other, the trainee on the path, who is learned and endowed with virtue.

‘‘Ete tayo devamanussaseṭṭhā, pabhaṅkarā dhammamudīrayantā;

Apāpuranti amatassa dvāraṃ, yogā pamocenti hujjanaṃ te.

“These three are the best of gods and humans, makers of light who proclaim the Dhamma. They open the door to the Deathless and release many people from the yokes.

‘‘Ye satthavāhena anuttarena, sudesitaṃ maggamanukkamanti ;

Idheva dukkhassa karonti antaṃ, ye appamattā sugatassa sāsane’’ti.

“Those who follow the path well taught by the unsurpassed caravan leader, being heedful in the Well-Gone’s dispensation, make an end of suffering right here.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This too is the meaning spoken by the Blessed One, so I have heard. The fifth.

6. Asubhānupassīsuttaṃ

6. The Discourse on Contemplating Foulness

85. Vuttañhetaṃ [Pg.250] bhagavatā, vuttamarahatāti me sutaṃ –

85. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Asubhānupassī, bhikkhave, kāyasmiṃ viharatha; ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha. Asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo so pahīyati. Ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ yā avijjā sā pahīyati, yā vijjā sā uppajjatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, dwell contemplating the foulness of the body; let mindfulness of breathing be well established in you, present to the fore; and dwell contemplating impermanence in all formations. For bhikkhus who dwell contemplating the foulness of the body, the underlying tendency to lust for the beautiful element is abandoned. When mindfulness of breathing is well established internally, present to the fore, distracting thoughts associated with the external do not exist. For those who dwell contemplating impermanence in all formations, ignorance is abandoned and true knowledge arises.” This is the meaning the Blessed One spoke. In this connection, it is said:

‘‘Asubhānupassī kāyasmiṃ, ānāpāne paṭissato;

Sabbasaṅkhārasamathaṃ, passaṃ ātāpi sabbadā.

“Contemplating the foulness of the body, mindful of in-and-out breathing, seeing the stilling of all formations, one should be ardent at all times.

‘‘Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī’’ti.

“That bhikkhu indeed sees rightly; thereby he is liberated. Perfected by direct knowledge, at peace, that sage has truly gone beyond the yokes.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This too is the meaning spoken by the Blessed One, so I have heard. The sixth.

7. Dhammānudhammapaṭipannasuttaṃ

7. The Discourse on Practicing in Accordance with the Dhamma

86. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

86. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Dhammānudhammapaṭipannassa bhikkhuno ayamanudhammo hoti veyyākaraṇāya – dhammānudhammapaṭipannoyanti bhāsamāno dhammaññeva bhāsati no adhammaṃ, vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṃ, tadubhayaṃ vā pana abhinivejjetvā upekkhako viharati sato sampajāno’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“For a bhikkhu who is practicing in accordance with the Dhamma, this is a corresponding practice: when speaking, he speaks what is Dhamma, not what is non-Dhamma; when thinking, he thinks Dhamma-thoughts, not non-Dhamma thoughts. Putting both of these aside, he dwells equanimous, mindful, and clearly comprehending.” This is the meaning the Blessed One spoke. In this connection, it is said:

‘‘Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

“Delighting in the Dhamma, devoted to the Dhamma, contemplating the Dhamma, and recollecting the Dhamma, a bhikkhu does not fall away from the good Dhamma.

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

Ajjhattaṃ samayaṃ cittaṃ, santimevādhigacchatī’’ti.

“Whether walking or standing, sitting or lying down, one who calms the mind internally attains to peace itself.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The seventh.

8. Andhakaraṇasuttaṃ

8. The Discourse on Causing Blindness

87. Vuttañhetaṃ [Pg.251] bhagavatā, vuttamarahatāti me sutaṃ –

87. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā. Katame tayo? Kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Vihiṃsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā.

“Bhikkhus, there are these three unwholesome thoughts that cause blindness, cause lack of vision, cause ignorance, are obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. What three? The thought of sensual desire, bhikkhus, causes blindness, causes lack of vision, causes ignorance, is obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. The thought of ill will, bhikkhus, causes blindness, causes lack of vision, causes ignorance, is obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. The thought of harming, bhikkhus, causes blindness, causes lack of vision, causes ignorance, is obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts that cause blindness, cause lack of vision, cause ignorance, are obstructive to wisdom, siding with vexation, and not conducive to Nibbāna.”

‘‘Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. Katame tayo? Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three wholesome thoughts that do not cause blindness, that cause vision, cause knowledge, promote the growth of wisdom, side with non-vexation, and are conducive to Nibbāna. What three? The thought of renunciation, bhikkhus, does not cause blindness, causes vision, causes knowledge, promotes the growth of wisdom, sides with non-vexation, and is conducive to Nibbāna. The thought of non-ill will, bhikkhus, does not cause blindness, causes vision, causes knowledge, promotes the growth of wisdom, sides with non-vexation, and is conducive to Nibbāna. The thought of non-harming, bhikkhus, does not cause blindness, causes vision, causes knowledge, promotes the growth of wisdom, sides with non-vexation, and is conducive to Nibbāna. These, bhikkhus, are the three wholesome thoughts that do not cause blindness, that cause vision, cause knowledge, promote the growth of wisdom, side with non-vexation, and are conducive to Nibbāna.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘Tayo vitakke kusale vitakkaye, tayo pana akusale nirākare;

Sa ve vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhataṃ;

Sa ve vitakkūpasamena cetasā, idheva so santipadaṃ samajjhagā’’ti.

“One should think the three wholesome thoughts, and reject the three unwholesome ones. He who has stilled these thoughts and ponderings, as a shower of rain settles the raised dust; with a mind pacified by the stilling of thoughts, he attains the state of peace right here.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The eighth.

9. Antarāmalasuttaṃ

9. The Discourse on Inner Stains

88. Vuttañhetaṃ [Pg.252] bhagavatā, vuttamarahatāti me sutaṃ –

88. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these three inner stains, inner enemies, inner rivals, inner slayers, and inner foes. What three? Greed, bhikkhus, is an inner stain, an inner enemy, an inner rival, an inner slayer, and an inner foe. Hatred, bhikkhus, is an inner stain, an inner enemy, an inner rival, an inner slayer, and an inner foe. Delusion, bhikkhus, is an inner stain, an inner enemy, an inner rival, an inner slayer, and an inner foe. These, bhikkhus, are the three inner stains, inner enemies, inner rivals, inner slayers, and inner foes.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Greed gives rise to what is unbeneficial, greed agitates the mind; a danger born from within—this the people do not comprehend.

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

“The greedy person does not know the true goal, the greedy person does not see the Dhamma; there is blinding darkness then, when greed overcomes a person.

‘‘Yo ca lobhaṃ pahantvāna, lobhaneyye na lubbhati;

Lobho pahīyate tamhā, udabindūva pokkharā.

“But one who, having abandoned greed, is not greedy for what is enticing—from him greed is shed, like a drop of water from a lotus leaf.

‘‘Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Hatred gives rise to what is unbeneficial, hatred agitates the mind; a danger born from within—this the people do not comprehend.

‘‘Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

“The hateful person does not know the true goal, the hateful person does not see the Dhamma; there is blinding darkness then, when hatred overcomes a person.

‘‘Yo ca dosaṃ pahantvāna, dosaneyye na dussati;

Doso pahīyate tamhā, tālapakkaṃva bandhanā.

“But one who, having abandoned hatred, is not hateful toward what provokes hatred—from him hatred is shed, like a ripe palm fruit from its stalk.

‘‘Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Delusion gives rise to what is unbeneficial, delusion agitates the mind; a danger born from within—this the people do not comprehend.

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naraṃ.

“The deluded person does not know the true goal, the deluded person does not see the Dhamma; there is blinding darkness then, when delusion overcomes a person.

‘‘Yo [Pg.253] ca mohaṃ pahantvāna, mohaneyye na muyhati;

Mohaṃ vihanti so sabbaṃ, ādiccovudayaṃ tama’’nti.

“But one who, having abandoned delusion, is not deluded by what is deluding—he dispels all delusion, as the rising sun, the darkness.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The ninth.

10. Devadattasuttaṃ

10. The Discourse on Devadatta

89. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

89. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṃ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, overcome and with his mind consumed by three unrighteous qualities, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable. What three? Bhikkhus, overcome and with his mind consumed by evil desires, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable. Bhikkhus, overcome and with his mind consumed by evil friendship, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable. And while there was still more to be done, he came to a standstill midway with the attainment of a minor distinction. Bhikkhus, overcome and with his mind consumed by these three unrighteous qualities, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable.” This is the meaning the Blessed One spoke. On that occasion this was said:

‘‘Mā jātu koci lokasmiṃ, pāpiccho udapajjatha;

Tadamināpi jānātha, pāpicchānaṃ yathā gati.

“May no one with evil desires ever arise in the world. By this you may know the destination of those with evil desires.

‘‘Paṇḍitoti samaññāto, bhāvitattoti sammato;

Jalaṃva yasasā aṭṭhā, devadattoti vissuto.

“He was known as ‘wise,’ esteemed as ‘one with a developed self’; shining with fame he stood, Devadatta, so renowned.

‘‘So pamāṇamanuciṇṇo, āsajja naṃ tathāgataṃ;

Avīcinirayaṃ patto, catudvāraṃ bhayānakaṃ.

Not knowing his own measure, having assailed the Tathāgata, he reached the Avīci hell, the dreadful, four-doored.

‘‘Aduṭṭhassa hi yo dubbhe, pāpakammaṃ akubbato;

Tameva pāpaṃ phusati, duṭṭhacittaṃ anādaraṃ.

Whoever harms one who is not corrupt, one who does no evil deed, that evil recoils upon that very person—the corrupt-minded and disrespectful.

‘‘Samuddaṃ visakumbhena, yo maññeyya padūsituṃ;

Na so tena padūseyya, bhesmā hi udadhi mahā.

Whoever might think to pollute the ocean with a pot of poison would not pollute it thereby, for the great ocean is awesome.

‘‘Evameva [Pg.254] tathāgataṃ, yo vādena vihiṃsati;

Sammaggataṃ santacittaṃ, vādo tamhi na rūhati.

So too, one who assails with words the Tathāgata—the one rightly gone, with a peaceful mind—that speech does not take root in him.

‘‘Tādisaṃ mittaṃ kubbetha, tañca seveyya paṇḍito;

Yassa maggānugo bhikkhu, khayaṃ dukkhassa pāpuṇe’’ti.

A wise person should make such a one a friend and should associate with him. A bhikkhu following his path would attain the destruction of suffering.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Tenth.

Catuttho vaggo niṭṭhito.

The Fourth Chapter is concluded.

Tassuddānaṃ –

Its summary:

Vitakkāsakkārasadda, cavanaloke asubhaṃ;

Dhammaandhakāramalaṃ, devadattena te dasāti.

Thoughts, honor, sound, decline, the world, the foul; Dhamma, darkness, stain, and with Devadatta, they are ten.

5. Pañcamavaggo

The Fifth Chapter

1. Aggappasādasuttaṃ

The Sutta on the Foremost Confidences

90. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

5. This was said by the Blessed One, said by the Arahant—thus have I heard:

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

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

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

90. “Insofar as there are phenomena, bhikkhus, whether conditioned or unconditioned, dispassion is declared the foremost of them, that is, the subduing of intoxication, the removal of thirst, the uprooting of clinging, the cutting off of the round of existence, the destruction of craving, dispassion, cessation, Nibbāna. Those, bhikkhus, who have confidence in the Dhamma of dispassion have confidence in the foremost. For those with confidence in the foremost, the result is foremost.

‘‘Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa [Pg.255] bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, tayo aggappasādā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Insofar as there are communities or groups, bhikkhus, the Saṅgha of the Tathāgata’s disciples is declared the foremost of them, that is, the four pairs of persons, the eight individuals. This Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Those, bhikkhus, who have confidence in the Saṅgha have confidence in the foremost. For those with confidence in the foremost, the result is foremost. These, bhikkhus, are the three foremost confidences.” This is the meaning the Blessed One spoke. Herein, it is said thus:

‘‘Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

“For those confident in the foremost, knowing the foremost Dhamma; for those confident in the foremost Buddha, the unsurpassed recipient of offerings;

‘‘Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

“For those confident in the foremost Dhamma, the bliss of dispassion and peace; for those confident in the foremost Saṅgha, the unsurpassed field of merit.

‘‘Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

“For those giving gifts to the foremost, foremost merit increases; foremost their lifespan and beauty, fame, renown, happiness, and strength.

‘‘Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī’’ti.

“The wise giver to the foremost, established in the foremost Dhamma, whether having become a deva or a human, rejoices, having attained the foremost.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The First.

2. Jīvikasuttaṃ

The Sutta on Livelihood

91. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. Abhisāpoyaṃ, bhikkhave, lokasmiṃ – ‘piṇḍolo vicarasi pattapāṇī’ti. Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto so ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati [Pg.256] na araññeः tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

2. “Bhikkhus, this is the lowest of livelihoods, that is, the alms-round. This is a curse in the world, bhikkhus: ‘You wander about as an alms-gatherer with a bowl in your hand!’ Yet, bhikkhus, sons of good family undertake this for a reason, based on a purpose; not because they have been driven to it by kings or robbers, not because they are in debt or live in fear, not because they have lost their livelihood. Rather, they go forth thinking: ‘We are immersed in birth, aging, and death; in sorrow, lamentation, pain, dejection, and despair. We are immersed in suffering, oppressed by suffering. Surely an end of this whole mass of suffering can be made known!’ But if, having gone forth thus, that son of good family is covetous, with intense lust for sensual pleasures, with a mind of ill will and corrupt intentions, with lapsed mindfulness and no clear comprehension, unconcentrated, with a bewildered mind, with faculties unrestrained—I say that person is like a firebrand from a charnel ground, burning at both ends and smeared with dung in the middle, which serves as timber neither in the village nor in the forest. Just so, I say, is this person: he has fallen short of the householder’s enjoyments and does not fulfill the purpose of recluseship.” This is the meaning the Blessed One spoke. Herein, it is said thus:

‘‘Gihibhogā parihīno, sāmaññatthañca dubbhago;

Paridhaṃsamāno pakireti, chavālātaṃva nassati.

91. “Fallen short of the householder's enjoyments and unfortunate in the purpose of recluseship, he falls to ruin and is scattered, perishing like a firebrand from a charnel ground.

‘‘Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

“Many with saffron robes around their necks are of evil nature and unrestrained. The evil, through their evil deeds, are reborn in hell.

‘‘Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato’’ti.

“Better to eat an iron ball, heated and like a flame of fire, than that an immoral and unrestrained person should eat the country’s alms-food.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The Second.

3. Saṅghāṭikaṇṇasuttaṃ

The Sutta on the Corner of the Robe

92. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati. Dhammaṃ apassanto na maṃ passati.

3. “Even if, bhikkhus, a bhikkhu were to take hold of the corner of my outer robe and follow close behind, treading in my very footsteps, yet if he is covetous, with intense lust for sensual pleasures, with a mind of ill will, with corrupt intentions, with lapsed mindfulness and no clear comprehension, unconcentrated, with a bewildered mind, and with faculties unrestrained—then he is far from me, and I am far from him. For what reason? Because, bhikkhus, that bhikkhu does not see the Dhamma. Not seeing the Dhamma, he does not see me.

‘‘Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo; atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati; dhammaṃ passanto maṃ passatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Even if, monks, that monk were to live a hundred yojanas away, yet if he is not covetous, without intense passion for sensual pleasures, with a mind free of ill will, with uncorrupted mental intentions, with mindfulness established, clearly comprehending, concentrated, with a one-pointed mind, and with senses restrained—then he is near to me, and I am near to him. For what reason? Because, monks, that monk sees the Dhamma; seeing the Dhamma, he sees me.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘Anubandhopi ce assa, mahiccho ca vighātavā;

Ejānugo anejassa, nibbutassa anibbuto;

Giddho so vītagedhassa, passa yāvañca ārakā.

“Though following close behind, one of great wishes, given to vexation; the agitated follower of the unagitated, the unquenched of the quenched, the greedy of the greedless one—see how far away he is!

‘‘Yo [Pg.257] ca dhammamabhiññāya, dhammamaññāya paṇḍito;

Rahadova nivāte ca, anejo vūpasammati.

“But the wise one who, having directly known and understood the Dhamma, is untrembling and at peace, like a lake in a windless place.

‘‘Anejo so anejassa, nibbutassa ca nibbuto;

Agiddho vītagedhassa, passa yāvañca santike’’ti.

“The unagitated one of the unagitated, the quenched of the quenched, the ungreedy of the one free from greed—see how near he is!”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The third.

4. Aggisuttaṃ

4. The Fires

93. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

93. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tayome, bhikkhave, aggī. Katame tayo? Rāgaggi, dosaggi, mohaggi – ime kho, bhikkhave, tayo aggī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, there are these three fires. What three? The fire of lust, the fire of hatred, and the fire of delusion. These, monks, are the three fires.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘Rāgaggi dahati macce, ratte kāmesu mucchite;

Dosaggi pana byāpanne, nare pāṇātipātino.

“The fire of lust burns mortals impassioned and infatuated with sensual pleasures; but the fire of hatred burns malicious people, those who destroy living beings.

‘‘Mohaggi pana sammūḷhe, ariyadhamme akovide;

Ete aggī ajānantā, sakkāyābhiratā pajā.

“And the fire of delusion burns the bewildered, those unskilled in the noble Dhamma. Not knowing these fires, this generation delights in personal identity.

‘‘Te vaḍḍhayanti nirayaṃ, tiracchānañca yoniyo;

Asuraṃ pettivisayaṃ, amuttā mārabandhanā.

“They swell the hells, the animal realm, the sphere of ghosts, and the host of asuras; they are not released from Māra’s bonds.

‘‘Ye ca rattindivā yuttā, sammāsambuddhasāsane;

Te nibbāpenti rāgaggiṃ, niccaṃ asubhasaññino.

“But those who are devoted day and night to the teaching of the Perfectly Enlightened One—they, ever perceiving the foul, extinguish the fire of lust.

‘‘Dosaggiṃ pana mettāya, nibbāpenti naruttamā;

Mohaggiṃ pana paññāya, yāyaṃ nibbedhagāminī.

“The best of men extinguish the fire of hatred with loving-kindness; and the fire of delusion with the wisdom that leads to penetration.

‘‘Te nibbāpetvā nipakā, rattindivamatanditā;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

“Having extinguished them, the prudent ones, unwearying day and night, attain final Nibbāna without remainder; they have overcome all suffering without remainder.

‘‘Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava’’nti.

“Seers of the noble, knowers of the lore, wise through perfect understanding, having directly known the destruction of birth, they come no more to renewed existence.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The fourth.

5. Upaparikkhasuttaṃ

5. Close Examination

94. Vuttañhetaṃ [Pg.258] bhagavatā, vuttamarahatāti me sutaṃ –

94. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, a monk should examine in such a way that while he is examining, his consciousness is not scattered and dispersed externally and not established internally, and being free from clinging, he is not agitated. When, monks, a monk’s consciousness is not scattered and dispersed externally and not established internally, and being free from clinging, he is not agitated, for him there is no origin for the future arising of the suffering of birth, aging, and death.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘Sattasaṅgappahīnassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo’’ti.

“For the monk who has abandoned the seven attachments, who has cut off the guide, the round of births is exhausted; for him there is no renewed existence.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The fifth.

6. Kāmūpapattisuttaṃ

6. Sensual Rebirths

95. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

95. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Tisso imā, bhikkhave, kāmūpapattiyo. Katamā tisso? Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino – imā kho, bhikkhave, tisso kāmūpapattiyo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, there are these three kinds of sensual rebirth. What three? There are beings for whom sensual pleasures are at hand; there are the devas who delight in their own creations; and there are the devas who wield power over the creations of others. These, monks, are the three kinds of sensual rebirth.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘Paccupaṭṭhitakāmā ca, ye devā vasavattino;

Nimmānaratino devā, ye caññe kāmabhogino;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattare.

“Those for whom sensual pleasures are at hand, the devas who wield power, the devas who delight in their own creations, and whatever other beings enjoy sensual pleasures—none transcend the round of existence, becoming this or that.

‘‘Etamādīnavaṃ ñatvā, kāmabhogesu paṇḍito;

Sabbe pariccaje kāme, ye dibbā ye ca mānusā.

“Having understood this danger in sensual enjoyments, the wise person should abandon all sensual pleasures, both the divine and the human.

‘‘Piyarūpasātagadhitaṃ, chetvā sotaṃ duraccayaṃ;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

“Having cut the hard-to-cross stream of greed for what is dear and pleasant, they attain final Nibbāna without remainder; they have overcome all suffering without remainder.

‘‘Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava’’nti.

“Seers of the noble, knowers of the lore, wise through perfect understanding, having directly known the destruction of birth, they come no more to renewed existence.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The sixth.

7. Kāmayogasuttaṃ

7. The Yoke of Sensual Desire

96. Vuttañhetaṃ [Pg.259] bhagavatā, vuttamarahatāti me sutaṃ –

96. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahā hoti, khīṇāsavo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Monks, one yoked to the yoke of sensual desire and yoked to the yoke of becoming is a returner, one who comes back to this state of being. Monks, one disjoined from the yoke of sensual desire but yoked to the yoke of becoming is a non-returner, one who does not come back to this state of being. Monks, one disjoined from the yoke of sensual desire and disjoined from the yoke of becoming is an arahant, one whose taints are destroyed.” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

“Yoked by the yoke of sensual desire and by the yoke of becoming, both, beings fare on through saṃsāra, subject to birth and death.”

‘‘Ye ca kāme pahantvāna, appattā āsavakkhayaṃ;

Bhavayogena saṃyuttā, anāgāmīti vuccare.

“But those who have abandoned sensual pleasures without having reached the destruction of the taints, being yoked to the yoke of becoming, are called non-returners.”

‘‘Ye ca kho chinnasaṃsayā, khīṇamānapunabbhavā;

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

“But those who have cut off doubt, whose conceit and renewed existence are destroyed—they have indeed gone beyond in the world, those who have reached the destruction of the taints.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning too was spoken by the Blessed One, so I have heard. The seventh.

Kalyāṇasīlasuttaṃ

Admirable Virtue

97. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

97. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati –

“Monks, a monk of admirable virtue, admirable qualities, and admirable wisdom is called in this Dhamma and Discipline ‘a perfect one, one who has lived the holy life, a supreme person.’”

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

“And how, bhikkhus, is a bhikkhu of admirable virtue? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in the slightest faults. He trains by undertaking the training rules. It is in this way, bhikkhus, that a bhikkhu is of admirable virtue. Thus he is of admirable virtue.”

‘‘Kalyāṇadhammo [Pg.260] ca kathaṃ hoti? Idha, bhikkhave, bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. Iti kalyāṇasīlo, kalyāṇadhammo.

“And how is he of admirable qualities? Here, bhikkhus, a bhikkhu dwells devoted to developing the seven sets of states pertaining to enlightenment. It is in this way, bhikkhus, that a bhikkhu is of admirable qualities. Thus he is of admirable virtue and of admirable qualities.”

‘‘Kalyāṇapañño ca kathaṃ hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.

“And how is he of admirable wisdom? Here, bhikkhus, with the destruction of the taints, a bhikkhu in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. It is in this way, bhikkhus, that a bhikkhu is of admirable wisdom.”

‘‘Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Thus, being of admirable virtue, admirable qualities, and admirable wisdom, in this Dhamma and Discipline he is called ‘a perfect one, one who has lived the holy life, a supreme person.’” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Taṃ ve kalyāṇasīloti, āhu bhikkhuṃ hirīmanaṃ.

“One who has done no wrong by body, speech, or mind—that conscientious bhikkhu they call one of admirable virtue.”

‘‘Yassa dhammā subhāvitā, satta sambodhigāmino;

Taṃ ve kalyāṇadhammoti, āhu bhikkhuṃ anussadaṃ.

“One for whom the qualities are well developed, the seven that lead to full enlightenment—that humble bhikkhu they call one of admirable qualities.”

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Taṃ ve kalyāṇapaññoti, āhu bhikkhuṃ anāsavaṃ.

“One who understands right here the destruction of his own suffering—that taintless bhikkhu they call one of admirable wisdom.”

‘‘Tehi dhammehi sampannaṃ, anīghaṃ chinnasaṃsayaṃ;

Asitaṃ sabbalokassa, āhu sabbapahāyina’’nti.

“Endowed with these qualities, untroubled, with doubt cut off, unattached to the entire world, they call him one who has abandoned all.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This too is the meaning spoken by the Blessed One, so I have heard. Eighth.

9. Dānasuttaṃ

9. The Discourse on Giving

98. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

98. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.

“Bhikkhus, there are these two kinds of giving: the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost, namely, the giving of the Dhamma.

‘‘Dveme, bhikkhave, saṃvibhāgā – āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ – dhammasaṃvibhāgo.

“Bhikkhus, there are these two kinds of sharing: the sharing of material things and the sharing of the Dhamma. Of these two kinds of sharing, this is the foremost, namely, the sharing of the Dhamma.

‘‘Dveme[Pg.261], bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these two kinds of help: help with material things and help with the Dhamma. Of these two kinds of help, this is the foremost, namely, help with the Dhamma.” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘Yamāhu dānaṃ paramaṃ anuttaraṃ, yaṃ saṃvibhāgaṃ bhagavā avaṇṇayi ;

Aggamhi khettamhi pasannacitto, viññū pajānaṃ ko na yajetha kāle.

“That which they call the supreme, unsurpassed gift, that sharing which the Blessed One praised: what wise person, understanding this, with a confident mind in the foremost field, would not make an offering at the proper time?

‘‘Ye ceva bhāsanti suṇanti cūbhayaṃ, pasannacittā sugatassa sāsane;

Tesaṃ so attho paramo visujjhati, ye appamattā sugatassa sāsane’’ti.

“For those who both speak and listen with confident minds in the teaching of the Well-Farer, and who are heedful in that teaching, for them the supreme benefit is perfectly purified.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This too is the meaning spoken by the Blessed One, so I have heard. Ninth.

10. Tevijjasuttaṃ

10. The Discourse on the Threefold True Knowledge

99. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

99. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena.

“Bhikkhus, it is in accordance with the Dhamma that I declare a brahmin to be one with the threefold true knowledge, not another who is such by mere chatter and prattle.

‘‘Kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena? Idha, bhikkhave, bhikkhu 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[Pg.262]. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“And how, bhikkhus, do I declare a brahmin to be one with the threefold true knowledge in accordance with the Dhamma, not another who is such by mere chatter and prattle? Here, bhikkhus, a bhikkhu 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 have been reborn here.’ Thus he recollects his manifold past lives with their aspects and details. This is the first true knowledge that he has attained. Ignorance has been dispelled and true knowledge has arisen; darkness has been dispelled and light has arisen, as happens for one who dwells heedful, ardent, and resolute.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu 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 cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Again, bhikkhus, with the divine eye, which is purified and surpasses the human, a bhikkhu 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: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions under the influence of wrong view—with the breakup of the body, after death, have been reborn in a state of deprivation, in a bad destination, in the lower world, in hell. But 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 under the influence of 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, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma. This is the second true knowledge that he has attained. Ignorance has been dispelled and true knowledge has arisen; darkness has been dispelled and light has arisen, as happens for one who dwells heedful, ardent, and resolute.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Evaṃ kho ahaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattenā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Again, bhikkhus, with the destruction of the taints, a bhikkhu in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. This is the third true knowledge that he has attained. Ignorance has been dispelled and true knowledge has arisen; darkness has been dispelled and light has arisen, as happens for one who dwells heedful, ardent, and resolute. It is in this way, bhikkhus, that I declare a brahmin to be one with the threefold true knowledge in accordance with the Dhamma, not one who is such by mere chatter and prattle.” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘Pubbenivāsaṃ yovedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

“The sage who knows his past lives, who sees the heavens and the planes of woe, and has reached the destruction of birth, has culminated in direct knowledge.”

‘‘Etāhi [Pg.263] tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

“By these three true knowledges a brahmin is one with the threefold true knowledge. Him I call one with the threefold true knowledge, not another who is a mere chatterer and prattler.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This too is the meaning spoken by the Blessed One, so I have heard. Tenth.

Pañcamo vaggo niṭṭhito.

The Fifth Chapter is finished.

Tassuddānaṃ –

Its summary:

Pasāda jīvita saṅghāṭi, aggi upaparikkhayā;

Upapatti kāma kalyāṇaṃ, dānaṃ dhammena te dasāti.

Confidence, life, the outer robe, fire, defilement, and destruction; rebirth, sensual desire, the admirable, giving, and by the Dhamma—these are the ten.

Tikanipāto niṭṭhito.

The Book of Threes is finished.

4. Catukkanipāto

The Book of Fours

1. Brāhmaṇadhammayāgasuttaṃ

The Brahmin’s Dhamma Sacrifice

100. Vuttañhetaṃ [Pg.264] bhagavatā, vuttamarahatāti me sutaṃ –

4. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto. Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.

1. “Bhikkhus, I am a brahmin, ever accessible to entreaties, with hands ever washed, bearing my final body, the unsurpassed physician and surgeon. You are my own legitimate sons, born from my mouth, born of the Dhamma, fashioned by the Dhamma, heirs to the Dhamma, not heirs to material things.”

‘‘Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.

100. “Bhikkhus, there are these two gifts: the gift of material things and the gift of the Dhamma. Of these two gifts, bhikkhus, this is the foremost, namely, the gift of the Dhamma.”

‘‘Dveme, bhikkhave, saṃvibhāgā – āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ – dhammasaṃvibhāgo.

“Bhikkhus, there are these two kinds of sharing: the sharing of material things and the sharing of the Dhamma. Of these two kinds of sharing, bhikkhus, this is the foremost, namely, the sharing of the Dhamma.”

‘‘Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho.

“Bhikkhus, there are these two kinds of assistance: material assistance and Dhamma assistance. Of these two kinds of assistance, bhikkhus, this is the foremost, namely, Dhamma assistance.”

‘‘Dveme, bhikkhave, yāgā – āmisayāgo ca dhammayāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ – dhammayāgo’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these two sacrifices: the material sacrifice and the Dhamma sacrifice. Of these two sacrifices, bhikkhus, this is the foremost, namely, the Dhamma sacrifice.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘Yo dhammayāgaṃ ayajī amaccharī, tathāgato sabbabhūtānukampī ;

Taṃ tādisaṃ devamanussaseṭṭhaṃ, sattā namassanti bhavassa pāragu’’nti.

“He who has offered the Dhamma sacrifice, free from selfishness, the Tathagata, compassionate to all beings; that one, such a one, supreme among gods and humans, beings venerate, the one who has gone beyond becoming.”

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This too is the meaning that was spoken by the Blessed One, so I have heard. First.

2. Sulabhasuttaṃ

Easily Obtained

101. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo[Pg.265], bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca (anavajjena ca), imassāhaṃ aññataraṃ sāmaññaṅganti vadāmī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

2. “Bhikkhus, these four things are trifling, easy to obtain, and blameless. What four? Among robes, bhikkhus, rag-robes are trifling, easy to obtain, and blameless. Among foods, bhikkhus, almsfood is trifling, easy to obtain, and blameless. Among lodgings, bhikkhus, the root of a tree is trifling, easy to obtain, and blameless. Among medicines, bhikkhus, fermented urine is trifling, easy to obtain, and blameless. These, bhikkhus, are the four things that are trifling, easy to obtain, and blameless. When, bhikkhus, a bhikkhu is content with what is trifling and easily obtained, I declare this to be one of the constituents of the ascetic life.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

101. “For one who is content with what is blameless, trifling, and easily obtained, no vexation of mind arises on account of lodging, robes, drink, and food, and his course is unobstructed.

‘‘Ye cassa dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa bhikkhuno’’ti.

“And those teachings declared by him, which are conformable to the ascetic life, are acquired by the bhikkhu who is content and heedful.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This too is the meaning that was spoken by the Blessed One, so I have heard. Second.

3. Āsavakkhayasuttaṃ

The Destruction of the Taints

102. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṃ passato āsavānaṃ khayo hoti? Idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, I declare the destruction of the taints for one who knows and sees, not for one who does not know and see. And for one who knows what, for one who sees what, bhikkhus, is there the destruction of the taints? ‘This is suffering’—for one who knows and sees this, the taints are destroyed. ‘This is the origin of suffering’—for one who knows and sees this, the taints are destroyed. ‘This is the cessation of suffering’—for one who knows and sees this, the taints are destroyed. ‘This is the path leading to the cessation of suffering’—for one who knows and sees this, the taints are destroyed. It is for one who knows thus and sees thus, bhikkhus, that the taints are destroyed.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

“For a trainee who is training, following the direct path, first comes the knowledge in destruction, and immediately after, final knowledge.

‘‘Tato [Pg.266] aññā vimuttassa, vimuttiñāṇamuttamaṃ;

Uppajjati khaye ñāṇaṃ, khīṇā saṃyojanā iti.

“Then for one liberated by final knowledge, the supreme knowledge of liberation arises, the knowledge in destruction: ‘The fetters are destroyed.’

‘‘Na tvevidaṃ kusītena, bālenamavijānatā;

Nibbānaṃ adhigantabbaṃ, sabbaganthappamocana’’nti.

“But this Nibbāna, the release from all bonds, cannot be attained by one who is lazy, or by a fool who is ignorant.”

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This too is the meaning that was spoken by the Blessed One, so I have heard. The Third.

4. Samaṇabrāhmaṇasuttaṃ

4. The Discourse on Ascetics and Brahmins

103. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

103. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkha’nti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti – na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Bhikkhus, whatever ascetics or brahmins do not understand as it really is: ‘This is suffering’; do not understand as it really is: ‘This is the origin of suffering’; do not understand as it really is: ‘This is the cessation of suffering’; do not understand as it really is: ‘This is the path leading to the cessation of suffering’—I do not consider them, bhikkhus, to be ascetics among ascetics or brahmins among brahmins. Nor do those venerable ones, in this very life, dwell having for themselves directly known, realized, and attained the goal of asceticism or the goal of brahminhood.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkha’nti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti – te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“But, bhikkhus, whatever ascetics or brahmins understand as it really is: ‘This is suffering’; understand as it really is: ‘This is the origin of suffering’; understand as it really is: ‘This is the cessation of suffering’; understand as it really is: ‘This is the path leading to the cessation of suffering’—I consider them, bhikkhus, to be ascetics among ascetics and brahmins among brahmins. And those venerable ones, in this very life, dwell having for themselves directly known, realized, and attained the goal of asceticism and the goal of brahminhood.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.

“Those who do not understand suffering, and the origin of suffering, and where suffering entirely, without remainder, ceases, and do not know the path that leads to the stilling of suffering—

‘‘Cetovimuttihīnā te, atho paññāvimuttiyā;

Abhabbā te antakiriyāya, te ve jātijarūpagā.

“—deficient in liberation of mind and also in liberation by wisdom, they are incapable of making an end; they are indeed subject to birth and aging.

‘‘Ye [Pg.267] ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.

“But those who understand suffering, and the origin of suffering, and where suffering entirely, without remainder, ceases, and who know the path that leads to the stilling of suffering—

‘‘Cetovimuttisampannā, atho paññāvimuttiyā;

Bhabbā te antakiriyāya, na te jātijarūpagā’’ti.

“—endowed with liberation of mind and also with liberation by wisdom, they are capable of making an end; they are not subject to birth and aging.”

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This too is the meaning that was spoken by the Blessed One, so I have heard. The Fourth.

5. Sīlasampannasuttaṃ

5. The Discourse on One Accomplished in Virtue

104. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

104. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṃsakā alaṃsamakkhātāro saddhammassa dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; savanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; upasaṅkamanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; payirupāsanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anussaraṇampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anupabbajjampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi. Taṃ kissa hetu? Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṃ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṃ gacchati. Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation; who are admonishers, instructors, explainers, rousers, inciters, and gladdeners, capable of expounding the good Dhamma. I say, bhikkhus, that the sight of such bhikkhus is of great benefit. I say, bhikkhus, that hearing them is of great benefit. I say, bhikkhus, that approaching them is of great benefit. I say, bhikkhus, that attending on them is of great benefit. I say, bhikkhus, that recollecting them is of great benefit. I say, bhikkhus, that following them into homelessness is of great benefit. For what reason? Because when one associates with, resorts to, and attends on such bhikkhus, the aggregate of virtue, if incomplete, goes to fulfillment by development; the aggregate of concentration, if incomplete, goes to fulfillment by development; the aggregate of wisdom, if incomplete, goes to fulfillment by development; the aggregate of liberation, if incomplete, goes to fulfillment by development; and the aggregate of the knowledge and vision of liberation, if incomplete, goes to fulfillment by development. Such bhikkhus, I say, are called teachers, caravan leaders, abandoners of conflict, dispellers of darkness, makers of light, makers of radiance, makers of illumination, torchbearers, bringers of brilliance, noble ones, and seers.” This is the meaning the Blessed One declared. Here it is said:

‘‘Pāmojjakaraṇaṃ [Pg.268] ṭhānaṃ, etaṃ hoti vijānataṃ;

Yadidaṃ bhāvitattānaṃ, ariyānaṃ dhammajīvinaṃ.

“This is a cause for rejoicing for the discerning: that is, those with developed minds, the noble ones who live by the Dhamma.

‘‘Te jotayanti saddhammaṃ, bhāsayanti pabhaṅkarā;

Ālokakaraṇā dhīrā, cakkhumanto raṇañjahā.

“They illuminate the good Dhamma, shining brightly, the radiant ones; wise ones who make light, seers who have abandoned conflict.”

‘‘Yesaṃ ve sāsanaṃ sutvā, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava’’nti.

The wise who hear their teaching and understand it rightly, having directly known the destruction of birth, come no more to renewed existence.”

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This meaning, too, was stated by the Blessed One: so I have heard. The Fifth.

6. Taṇhuppādasuttaṃ

6. The Discourse on the Arising of Craving

105. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

105. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, there are these four sources of craving, from which craving arises in a bhikkhu when it does arise. What four? On account of robes, bhikkhus, craving arises in a bhikkhu; on account of almsfood, craving arises in a bhikkhu; on account of lodgings, craving arises in a bhikkhu; on account of one state of existence or another, craving arises in a bhikkhu. These, bhikkhus, are the four sources of craving from which craving arises in a bhikkhu when it does arise.” This is the meaning the Blessed One declared. Here it is said:

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“A person with craving as his companion wanders on through the long course of saṃsāra; from one state of existence to another, he does not overcome saṃsāra.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

Having understood this danger—that craving is the origin of suffering—a mindful bhikkhu should wander forth, without craving and without grasping.”

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This meaning, too, was stated by the Blessed One: so I have heard. The Sixth.

7. Sabrahmakasuttaṃ

7. The Discourse on Being with Brahmā

106. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

106. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ [Pg.269] puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

“Bhikkhus, those families where the children honor their mother and father in their own home are with Brahmā. Those families are with the first deities. Those families are with the first teachers. Those families are with those worthy of offerings.

‘‘‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“‘Brahmā,’ bhikkhus, is a designation for one’s mother and father. ‘First deities,’ bhikkhus, is a designation for one’s mother and father. ‘First teachers,’ bhikkhus, is a designation for one’s mother and father. ‘Worthy of offerings,’ bhikkhus, is a designation for one’s mother and father. For what reason? Because parents do much for their children: they bring them forth, they nourish them, and they show them this world.” This is the meaning the Blessed One declared. Here it is said:

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

“Mother and father are called ‘Brahmā’ and ‘the first teachers’; compassionate toward their progeny, they are worthy of offerings from their children.

‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena, pādānaṃ dhovanena ca.

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

‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti.

For that service to one’s parents, the wise praise one here in this life, and after death one rejoices in heaven.”

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This meaning, too, was stated by the Blessed One: so I have heard. The Seventh.

8. Bahukārasuttaṃ

8. The Discourse on Being Very Helpful

107. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

107. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Bahukārā, bhikkhave, brāhmaṇagahapatikā tumhākaṃ ye vo paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṃ yaṃ nesaṃ dhammaṃ desetha ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Evamidaṃ, bhikkhave, aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, brahmins and householders are very helpful to you, as they provide you with robes, almsfood, lodging, and medicines and provisions for the sick. You too, bhikkhus, are very helpful to brahmins and householders, as you teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, and you reveal the spiritual life that is complete and pure. Thus, bhikkhus, this spiritual life is lived in mutual dependence for the purpose of crossing over the flood and for the complete ending of suffering.” The Blessed One spoke this matter. On this it is said:

‘‘Sāgārā [Pg.270] anagārā ca, ubho aññoññanissitā;

Ārādhayanti saddhammaṃ, yogakkhemaṃ anuttaraṃ.

Householders and the homeless, both relying on each other, accomplish the good Dhamma, the unsurpassed security from bondage.

‘‘Sāgāresu ca cīvaraṃ, paccayaṃ sayanāsanaṃ;

Anagārā paṭicchanti, parissayavinodanaṃ.

From householders the homeless receive robes and requisites, a lodging and a bed, for the dispelling of hardships.

‘‘Sugataṃ pana nissāya, gahaṭṭhā gharamesino;

Saddahānā arahataṃ, ariyapaññāya jhāyino.

But householders living at home, relying on the Well-Gone-One, placing faith in the arahants, meditate with noble wisdom.

‘‘Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti.

Having practiced the Dhamma here, the path leading to a good destination, they rejoice in the heavenly world, delighting in the sensual pleasures they desire.”

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Eighth.

9. Kuhasuttaṃ

9. The Discourse on Deceit

108. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

108. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjantī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, those bhikkhus who are deceitful, stubborn, garrulous, boastful, arrogant, and unconcentrated—they are not my bhikkhus. They have departed from this Dhamma and Discipline, and they do not attain growth, increase, and abundance in this Dhamma and Discipline. But those bhikkhus who are undeceptive, not garrulous, wise, gentle, and well concentrated—they are my bhikkhus. They have not departed from this Dhamma and Discipline, and they attain growth, increase, and abundance in this Dhamma and Discipline.” The Blessed One spoke this matter. On this it is said:

‘‘Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

The deceitful, stubborn, garrulous, boastful, arrogant, and unconcentrated—they do not grow in the Dhamma taught by the Perfectly Enlightened One.

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’ti.

The undeceptive, not garrulous, wise, gentle, and well concentrated—they indeed grow in the Dhamma taught by the Perfectly Enlightened One.”

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. The Ninth.

10. Nadīsotasuttaṃ

10. The Discourse on the River Current

109. Vuttañhetaṃ [Pg.271] bhagavatā, vuttamarahatāti me sutaṃ –

109. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. Tamenaṃ cakkhumā puriso tīre ṭhito disvā evaṃ vadeyya – ‘kiñcāpi kho tvaṃ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṃ tvaṃ, ambho purisa, rahadaṃ pāpuṇitvā maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. Atha kho so, bhikkhave, puriso tassa purisassa saddaṃ sutvā hatthehi ca pādehi ca paṭisotaṃ vāyameyya.

“Suppose, bhikkhus, a man was being carried along by a river’s current, which seems pleasant and delightful. A man with good sight standing on the bank would see him and say: ‘Good man, though you are being carried along by a river’s current, which seems pleasant and delightful, further down there is a pool with waves and whirlpools, with monsters and demons. On reaching that pool, you will come to death or to suffering equal to death.’ Then, bhikkhus, on hearing that man’s words, that man would struggle against the current with his hands and feet.

‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cettha attho – ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.

“Bhikkhus, I have created this simile to illustrate the meaning. And this is the meaning here: ‘The river’s current,’ bhikkhus, is a term for craving.

‘‘‘Piyarūpaṃ sātarūpa’nti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.

“‘Pleasant and delightful,’ bhikkhus, is a term for the six internal sense bases.

‘‘‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ adhivacanaṃ;

‘‘‘Ūmibhaya’nti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ;

‘‘‘Āvaṭṭa’nti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ;

‘‘‘Gaharakkhaso’ti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ;

‘‘‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṃ adhivacanaṃ;

‘‘‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ;

“‘The pool below,’ bhikkhus, is a term for the five lower fetters. ‘The waves,’ bhikkhus, is a term for anger and vexation. ‘The whirlpool,’ bhikkhus, is a term for the five cords of sensual pleasure. ‘The monsters and demons,’ bhikkhus, is a term for womankind. ‘Against the current,’ bhikkhus, is a term for renunciation. ‘Striving with hands and feet,’ bhikkhus, is a term for the arousal of energy.

‘‘‘Cakkhumā puriso tīre ṭhitoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“‘The man with good sight standing on the bank,’ bhikkhus, is a term for the Tathāgata, the Arahant, the Perfectly Self-Enlightened One.” The Blessed One spoke this matter. On this it is said:

‘‘Sahāpi [Pg.272] dukkhena jaheyya kāme, yogakkhemaṃ āyatiṃ patthayāno;

Sammappajāno suvimuttacitto, vimuttiyā phassaye tattha tattha;

Sa vedagū vūsitabrahmacariyo, lokantagū pāragatoti vuccatī’’ti.

“One should abandon sensual pleasures even if with pain, aspiring for future security from bondage. With clear comprehension, with mind well-liberated, one would touch liberation in every respect. One who has the final knowledge, has lived the spiritual life, has gone to the world’s end, is called ‘one gone beyond.’”

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This matter, too, was spoken by the Blessed One: so I have heard. Tenth.

11. Carasuttaṃ

11. The Discourse on Walking

110. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

110. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is walking, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while walking, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is standing, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while standing, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is sitting, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while sitting, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti [Pg.273] nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is lying down awake, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while lying down awake, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is walking, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while walking, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is standing, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while standing, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is sitting, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while sitting, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is lying down awake, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while lying down awake, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.” The Blessed One spoke this matter. On this it is said:

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

Yo vitakkaṃ vitakketi, pāpakaṃ gehanissitaṃ.

“Whether walking or standing, sitting or lying down, whoever thinks an evil thought connected with the household life,

‘‘Kummaggaṃ paṭipanno so, mohaneyyesu mucchito;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“He has entered upon the wrong path, infatuated with deluding things. Such a bhikkhu is incapable of attaining supreme enlightenment.

‘‘Yo [Pg.274] ca caraṃ vā tiṭṭhaṃ vā, nisinno uda vā sayaṃ;

Vitakkaṃ samayitvāna, vitakkūpasame rato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama’’nti.

“But one who, whether walking or standing, sitting or lying down, has stilled his thought and delights in the stilling of thought—such a bhikkhu is capable of attaining supreme enlightenment.”

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

This meaning, too, was spoken by the Blessed One. Thus have I heard. The Eleventh.

12. Sampannasīlasuttaṃ

12. The Discourse on Being Accomplished in Virtue

111. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

111. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

“Bhikkhus, dwell accomplished in virtue, accomplished in the Pātimokkha. Dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults. Having undertaken them, train in the training rules.

‘‘Sampannasīlānaṃ vo, bhikkhave, viharataṃ sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu kimassa uttari karaṇīyaṃ ?

“For you, bhikkhus, who dwell accomplished in virtue, accomplished in the Pātimokkha; who dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults; and who, having undertaken them, train in the training rules—what more is there to be done?

‘‘Carato cepi, bhikkhave, bhikkhuno bhijjhā vigatā hoti, byāpādo vigato hoti, thinamiddhaṃ vigataṃ hoti, uddhaccakukkuccaṃ vigataṃ hoti, vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Bhikkhus, if for a bhikkhu who is walking, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while walking, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā vigatā hoti byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti [Pg.275] vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Bhikkhus, if for a bhikkhu who is standing, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while standing, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā vigatā hoti, byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Bhikkhus, if for a bhikkhu who is sitting, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while sitting, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā vigatā hoti byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, if for a bhikkhu who is lying down awake, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while lying down awake, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.” The Blessed One spoke this meaning. On this it is said:

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

Yataṃ samiñjaye bhikkhu, yatamenaṃ pasāraye.

“Restrained a bhikkhu should walk, restrained he should stand; restrained he should sit, restrained he should lie down; restrained he should flex his limbs, restrained he should extend them.

‘‘Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

“Upward, across, and downward, as far as the world extends, he should properly investigate phenomena: the rise and fall of the aggregates.

‘‘Evaṃ vihārimātāpiṃ, santavuttimanuddhataṃ;

Cetosamathasāmīciṃ, sikkhamānaṃ sadā sataṃ;

Satataṃ pahitattoti, āhu bhikkhuṃ tathāvidha’’nti.

“One who dwells thus, ardent, of peaceful conduct, not arrogant, training always mindful for the fitness of mental calm—they call such a bhikkhu one who is constantly resolute.”

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

This meaning, too, was spoken by the Blessed One. Thus have I heard. The Twelfth.

13. Lokasuttaṃ

13. The Discourse on the World

112. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

112. This was said by the Blessed One, said by the Arahant—thus have I heard.

‘‘Loko, bhikkhave, tathāgatena abhisambuddhoः lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho [Pg.276]ः lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddhoः lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhāः lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

“Bhikkhus, the world has been fully understood by the Tathāgata; the Tathāgata is disengaged from the world. The origin of the world, bhikkhus, has been fully understood by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, bhikkhus, has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The path leading to the cessation of the world, bhikkhus, has been fully understood by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata.

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā yasmā taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccati.

“Bhikkhus, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, whatever is seen, heard, sensed, cognized, attained, sought, and explored by the mind—because the Tathāgata has fully understood all that, he is therefore called the Tathāgata.

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

“Bhikkhus, between the night the Tathāgata awakens to the unsurpassed perfect enlightenment and the night he attains final Nibbāna in the Nibbāna-element without residue remaining, whatever he speaks, utters, and explains, all of it is just so and not otherwise. Therefore he is called the ‘Tathāgata’.

‘‘Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī yathākārī tathāvādī, tasmā tathāgatoti vuccati.

“Bhikkhus, as the Tathāgata speaks, so he does; as he does, so he speaks. Since he speaks as he does and does as he speaks, he is therefore called the ‘Tathāgata’.

‘‘Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā tathāgatoti vuccatī’’ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhikkhus, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, the Tathāgata is the conqueror, the unconquered, the all-seeing, the wielder of power. Therefore he is called the ‘Tathāgata’.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘Sabbalokaṃ abhiññāya, sabbaloke yathātathaṃ;

Sabbalokavisaṃyutto, sabbaloke anūpayo.

“Having directly known the entire world, the entire world just as it is, he is disengaged from the entire world, unattached in the entire world.

‘‘Sa ve sabbābhibhū dhīro, sabbaganthappamocano;

Phuṭṭhāssa paramā santi, nibbānaṃ akutobhayaṃ.

He is the all-conqueror, the wise, released from every fetter. He has attained the supreme peace, Nibbāna, the fearless state.

‘‘Esa khīṇāsavo buddho, anīgho chinnasaṃsayo;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye.

This is the Buddha, his taints destroyed, untroubled, with his doubts cut through. He has reached the destruction of all kamma, liberated at the destruction of the substrates.

‘‘Esa [Pg.277] so bhagavā buddho, esa sīho anuttaro;

Sadevakassa lokassa, brahmacakkaṃ pavattayi.

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

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

Saṅgamma taṃ namassanti, mahantaṃ vītasāradaṃ.

Thus devas and human beings who have gone for refuge to the Buddha, come together and pay him homage, the great one who is free from fear.

‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo.

Tamed, the best of those who tame; calmed, the sage of those who calm; freed, the foremost of those who free; crossed over, the best of those who ferry across.

‘‘Iti hetaṃ namassanti, mahantaṃ vītasāradaṃ;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo’’ti.

Thus indeed they pay him homage, the great one who is free from fear: ‘In the world with all its devas, there is no counterpart to you.’”

Ayampi attho vutto bhagavatā, iti me sutanti. Terasamaṃ.

This meaning was also spoken by the Blessed One, so I have heard. The Thirteenth.

Catukkanipāto niṭṭhito.

The Chapter of the Fours is concluded.

Tassuddānaṃ –

The Summary:

Brāhmaṇasulabhā jānaṃ, samaṇasīlā taṇhā brahmā;

Bahukārā kuhapurisā, cara sampanna lokena terasāti.

Brahmin, Easy, Knowing, Ascetic, Virtues, Craving, Brahmā; Of Great Service, Deceiver, Wandering, Endowed, and World make thirteen.

Suttasaṅgaho –

Tally of the Suttas:

Sattavisekanipātaṃ, dukkaṃ bāvīsasuttasaṅgahitaṃ;

Samapaññāsamathatikaṃ, terasa catukkañca iti yamidaṃ.

The Chapter of Ones has twenty-seven suttas; the Chapter of Twos is a collection of twenty-two; the Chapter of Threes has fifty; and the Chapter of Fours has thirteen.

Dvidasuttarasuttasate, saṅgāyitvā samādahiṃsu purā;

Arahanto ciraṭṭhitiyā, tamāhu nāmena itivuttanti.

One hundred and twelve suttas were in the past recited and compiled by the Arahants for the long endurance of the teaching. They called it by the name ‘Itivuttaka’.

Itivuttakapāḷi niṭṭhitā.

The Pāḷi Text of the Itivuttaka is concluded.