. Namo tassa bhagavato arahato sammāsambuddhassa.

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

Aṅguttaranikāyo

The Numerical Discourses

Tikanipātapāḷi

The Book of the Threes

1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

1. Bālavaggo

1. The Chapter on the Fool

1. Bhayasuttaṃ

1. The Discourse on Fear

1. Evaṃ [Pg.99] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante ’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

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

‘‘Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evamevaṃ kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

“Bhikkhus, whatever fears arise, all arise from the fool, not from the wise one. Whatever calamities arise, all arise from the fool, not from the wise one. Whatever perils arise, all arise from the fool, not from the wise one. Just as, bhikkhus, a fire released from a reed house or a grass house burns even gabled mansions that are plastered inside and out, draft-free, with bolts fastened and windows shut; even so, bhikkhus, whatever fears arise, all arise from the fool, not from the wise one. Whatever calamities arise, all arise from the fool, not from the wise one. Whatever perils arise, all arise from the fool, not from the wise one.

‘‘Iti [Pg.100] kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito. Saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.

“Thus, bhikkhus, the fool is fraught with fear, the wise one is free from fear. The fool is fraught with calamity, the wise one is free from calamity. The fool is fraught with peril, the wise one is free from peril. Bhikkhus, from the wise one there is no fear, from the wise one there is no calamity, from the wise one there is no peril.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Paṭhamaṃ.

“Therefore, bhikkhus, you should train yourselves thus: ‘Having avoided those three qualities by which one is known as a fool, we will undertake and live by those three qualities by which one is known as a wise one.’ Thus, bhikkhus, should you train yourselves.” First.

2. Lakkhaṇasuttaṃ

2. The Discourse on Characteristics

2. ‘‘Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī paññāti. Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

2. “Bhikkhus, the fool is characterized by his actions, the wise one is characterized by his actions; wisdom, it is said, is adorned by conduct. Bhikkhus, one endowed with three qualities is to be known as a fool. With what three? With bodily misconduct, verbal misconduct, and mental misconduct. Indeed, bhikkhus, one endowed with these three qualities is to be known as a fool.

‘‘Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Kāyasucaritena, vacīsucaritena, manosucaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.

“Bhikkhus, one endowed with three qualities is to be known as a wise one. With what three? With good bodily conduct, good verbal conduct, and good mental conduct. Indeed, bhikkhus, one endowed with these three qualities is to be known as a wise one.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Dutiyaṃ.

“Therefore, bhikkhus, you should train yourselves thus: ‘Having avoided those three qualities by which one is known as a fool, we will undertake and live by those three qualities by which one is known as a wise one.’ Thus, bhikkhus, should you train yourselves.” Second.

3. Cintīsuttaṃ

3. The Discourse on Thinking

3. ‘‘Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cedaṃ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ – ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā [Pg.101] ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘bālo ayaṃ bhavaṃ asappuriso’ti. Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.

3. “Bhikkhus, these are the three characteristics, signs, and conduct of a fool. What three? Here, bhikkhus, a fool thinks evil thoughts, speaks evil speech, and does evil deeds. If, bhikkhus, a fool did not think evil thoughts, speak evil speech, and do evil deeds, how would the wise know of him: ‘This individual is a fool, an untrue person’? But because, bhikkhus, a fool thinks evil thoughts, speaks evil speech, and does evil deeds, therefore the wise know of him: ‘This individual is a fool, an untrue person.’ These, indeed, bhikkhus, are the three characteristics, signs, and conduct of a fool.

‘‘Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cedaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Tasmātiha…. Tatiyaṃ.

“Bhikkhus, these are the three characteristics, signs, and conduct of a wise person. What three? Here, bhikkhus, a wise person thinks good thoughts, speaks good speech, and does good deeds. If, bhikkhus, a wise person did not think good thoughts, speak good speech, and do good deeds, how would the wise know of him: ‘This individual is a wise person, a true person’? But because, bhikkhus, a wise person thinks good thoughts, speaks good speech, and does good deeds, therefore the wise know of him: ‘This individual is a wise person, a true person.’ These, indeed, bhikkhus, are the three characteristics, signs, and conduct of a wise person. Third.

4. Accayasuttaṃ

4. The Discourse on Fault

4. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Accayaṃ accayato na passati, accayaṃ accayato disvā yathādhammaṃ nappaṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

4. “Bhikkhus, one endowed with three qualities is to be known as a fool. With what three? He does not see a fault as a fault; having seen a fault as a fault, he does not make amends in accordance with the Dhamma; and when another confesses a fault, he does not accept it in accordance with the Dhamma. Indeed, bhikkhus, one endowed with these three qualities is to be known as a fool.

‘‘Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Accayaṃ accayato passati, accayaṃ accayato disvā yathādhammaṃ paṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha…. Catutthaṃ.

“Bhikkhus, one endowed with three qualities is to be known as a wise one. With what three? He sees a fault as a fault; having seen a fault as a fault, he makes amends in accordance with the Dhamma; and when another confesses a fault, he accepts it in accordance with the Dhamma. Indeed, bhikkhus, one endowed with these three qualities is to be known as a wise one. Fourth.

5. Ayonisosuttaṃ

5. The Discourse on Unwise Attention

5. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Ayoniso pañhaṃ kattā hoti, ayoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi [Pg.102] padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

5. “Monks, a fool is to be known by three qualities. By which three? He asks a question improperly, he answers a question improperly, and when another answers a question properly with well-rounded, polished, and coherent words and phrases, he does not rejoice in it. Monks, a fool is to be known by these three qualities.

‘‘Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Yoniso pañhaṃ kattā hoti, yoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha…. Pañcamaṃ.

“Monks, a wise person is to be known by three qualities. By which three? He asks a question properly, he answers a question properly, and when another answers a question properly with well-rounded, polished, and coherent words and phrases, he rejoices in it. Monks, a wise person is to be known by these three qualities. Fifth.

6. Akusalasuttaṃ

6. The Discourse on the Unwholesome

6. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

6. “Monks, one endowed with three qualities is to be known as a fool. What three? By unwholesome bodily action, by unwholesome verbal action, and by unwholesome mental action. Monks, one endowed with these three qualities is to be known as a fool.

‘‘Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha…. Chaṭṭhaṃ.

“Monks, one endowed with three qualities is to be known as a wise person. What three? By wholesome bodily action, by wholesome verbal action, and by wholesome mental action. Monks, one endowed with these three qualities is to be known as a wise person. Sixth.

7. Sāvajjasuttaṃ

7. The Discourse on the Blameworthy

7. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena…pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena…pe…. Sattamaṃ.

7. “Monks, one endowed with three qualities is to be known as a fool. What three? By blameworthy bodily action, by blameworthy verbal action, and by blameworthy mental action… by blameless bodily action, by blameless verbal action, and by blameless mental action… Seventh.

8. Sabyābajjhasuttaṃ

8. The Discourse on the Afflictive

8. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena…pe… abyābajjhena kāyakammena, abyābajjhena vacīkammena[Pg.103], abyābajjhena manokammena. Imehi, kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.

8. “Monks, one endowed with three qualities is to be known as a fool. What three? By afflictive bodily action, by afflictive verbal action, and by afflictive mental action… by non-afflictive bodily action, by non-afflictive verbal action, and by non-afflictive mental action. Monks, one endowed with these three qualities is to be known as a wise person.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Aṭṭhamaṃ.

“Therefore, monks, you should train thus: ‘Having avoided those three qualities by which one is known as a fool, we will undertake and practice those three qualities by which one is known as a wise person.’ Thus, monks, should you train.” Eighth.

9. Khatasuttaṃ

9. The Discourse on the Ruined

9. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi tīhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

9. “Monks, endowed with three qualities, a foolish, incompetent, and untrue person conducts himself in a ruined and destroyed manner. He is blameworthy and censurable by the wise, and he generates much demerit. What are the three? Bodily misconduct, verbal misconduct, and mental misconduct. Monks, endowed with these three qualities, a foolish, incompetent, and untrue person conducts himself in a ruined and destroyed manner. He is blameworthy and censurable by the wise, and he generates much demerit.”

‘‘Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi tīhi? Kāyasucaritena, vacīsucaritena, manosucaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti. Navamaṃ.

“Monks, endowed with three qualities, a wise, competent, and true person conducts himself in an unruined and unharmed manner. He is blameless and not censurable by the wise, and he generates much merit. What are the three? Bodily good conduct, verbal good conduct, and mental good conduct. Monks, endowed with these three qualities, a wise, competent, and true person conducts himself in an unruined and unharmed manner. He is blameless and not censurable by the wise, and he generates much merit.” Ninth.

10. Malasuttaṃ

10. The Discourse on Stains

10. ‘‘Tīhi, bhikkhave, dhammehi samannāgato tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Dussīlo ca hoti, dussīlyamalañcassa appahīnaṃ hoti; issukī ca hoti, issāmalañcassa appahīnaṃ hoti; maccharī ca hoti, maccheramalañcassa appahīnaṃ hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye.

10. “Monks, one endowed with three qualities, not having abandoned three stains, is deposited in hell just as if brought and set down. What three? One is immoral, and the stain of immorality is not abandoned by him; one is envious, and the stain of envy is not abandoned by him; one is miserly, and the stain of miserliness is not abandoned by him. Monks, one endowed with these three qualities, not having abandoned these three stains, is deposited in hell just as if brought and set down.”

‘‘Tīhi[Pg.104], bhikkhave, dhammehi samannāgato tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Sīlavā ca hoti, dussīlyamalañcassa pahīnaṃ hoti; anissukī ca hoti, issāmalañcassa pahīnaṃ hoti; amaccharī ca hoti, maccheramalañcassa pahīnaṃ hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge’’ti. Dasamaṃ.

“Monks, one endowed with three qualities, having abandoned three stains, is deposited in heaven just as if brought and set down. What three? One is virtuous, and the stain of immorality is abandoned by him; one is not envious, and the stain of envy is abandoned by him; one is not miserly, and the stain of miserliness is abandoned by him. Monks, one endowed with these three qualities, having abandoned these three stains, is deposited in heaven just as if brought and set down.” Tenth.

Bālavaggo paṭhamo.

The First Chapter on the Fool.

Tassuddānaṃ –

The summary:

Bhayaṃ lakkhaṇacintī ca, accayañca ayoniso;

Akusalañca sāvajjaṃ, sabyābajjhakhataṃ malanti.

Fear, Characteristic, and Thinking, Transgression and Improperly; Unwholesome and Blameworthy, Afflictive, Ruined, and Stain.

2. Rathakāravaggo

2. The Chapter on the Chariot-Maker

1. Ñātasuttaṃ

1. The Discourse on the Known

11. ‘‘Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamehi tīhi? Ananulomike kāyakamme samādapeti, ananulomike vacīkamme samādapeti, ananulomikesu dhammesu samādapeti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

11. Monks, a well-known bhikkhu endowed with three qualities practices for the harm of the multitude, for the suffering of the multitude, for the detriment of many people, and for the harm and suffering of devas and humans. With which three? He encourages others in unsuitable bodily action, unsuitable verbal action, and unsuitable states. Monks, a well-known bhikkhu endowed with these three qualities practices for the harm of the multitude, for the suffering of the multitude, for the detriment of many people, and for the harm and suffering of devas and humans.

‘‘Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamehi tīhi? Anulomike kāyakamme samādapeti, anulomike vacīkamme samādapeti, anulomikesu dhammesu samādapeti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussāna’’nti. Paṭhamaṃ.

Monks, a well-known bhikkhu endowed with three qualities practices for the welfare of the multitude, for the happiness of the multitude, for the benefit of many people, and for the welfare and happiness of devas and humans. With which three? He encourages others in suitable bodily action, suitable verbal action, and suitable states. Monks, a well-known bhikkhu endowed with these three qualities practices for the welfare of the multitude, for the happiness of the multitude, for the benefit of many people, and for the welfare and happiness of devas and humans. First.

2. Sāraṇīyasuttaṃ

2. The Discourse on Memorable Things

12. ‘‘Tīṇimāni[Pg.105], bhikkhave, rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti. Katamāni tīṇi? Yasmiṃ, bhikkhave, padese rājā khattiyo muddhāvasitto jāto hoti. Idaṃ, bhikkhave, paṭhamaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.

12. Monks, these three places are worthy of lifelong remembrance for an anointed khattiya king. Which three? Monks, the place where the anointed khattiya king was born. This, monks, is the first place worthy of lifelong remembrance for an anointed khattiya king.

‘‘Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto hoti. Idaṃ, bhikkhave, dutiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.

Furthermore, monks, the place where the khattiya king was anointed. This, monks, is the second place worthy of lifelong remembrance for an anointed khattiya king.

‘‘Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Idaṃ, bhikkhave, tatiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti. Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti.

Furthermore, monks, the place where an anointed khattiya king, having conquered in battle and won the victory, dwells ruling over that very battlefield. This, monks, is the third place worthy of lifelong remembrance for an anointed khattiya king. These, monks, are the three places worthy of lifelong remembrance for an anointed khattiya king.

‘‘Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa yāvajīvaṃ sāraṇīyāni bhavanti. Katamāni tīṇi? Yasmiṃ, bhikkhave, padese bhikkhu kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti. Idaṃ, bhikkhave, paṭhamaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.

Just so, monks, these three places are worthy of lifelong remembrance for a bhikkhu. Which three? Monks, the place where a bhikkhu, having shaved off his hair and beard and put on the ochre robes, has gone forth from the household life into homelessness. This, monks, is the first place worthy of lifelong remembrance for a bhikkhu.

‘‘Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idaṃ, bhikkhave, dutiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.

Furthermore, monks, the place where a bhikkhu understands as it really is: ‘This is suffering,’ understands as it really is: ‘This is the origin of suffering,’ understands as it really is: ‘This is the cessation of suffering,’ and understands as it really is: ‘This is the path leading to the cessation of suffering.’ This, monks, is the second place worthy of lifelong remembrance for a bhikkhu.

‘‘Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ, bhikkhave, tatiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti. Imāni kho, bhikkhave, tīṇi bhikkhussa yāvajīvaṃ sāraṇīyāni bhavantī’’ti. Dutiyaṃ.

Furthermore, monks, the place where a bhikkhu, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and having attained it, dwells therein. This, monks, is the third place worthy of lifelong remembrance for a bhikkhu. These, monks, are the three places worthy of lifelong remembrance for a bhikkhu. Second.

3. Āsaṃsasuttaṃ

3. The Discourse on Hope

13. ‘‘Tayome[Pg.106], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Nirāso, āsaṃso, vigatāso. Katamo ca, bhikkhave puggalo nirāso? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So suṇāti – ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa na evaṃ hoti – ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti! Ayaṃ vuccati, bhikkhave, puggalo nirāso.

13. Monks, these three persons are found existing in the world. Which three? The one without hope, the one with hope, and the one whose hope has passed away. And who, monks, is the person without hope? Here, monks, a certain person is reborn in a low family—a caṇḍāla family, a bamboo-worker's family, a hunter's family, a cart-maker's family, or a refuse-sweeper's family—one that is poor, with little food and drink, living in hardship, where food and clothing are obtained with difficulty. And he is of poor complexion, unpleasant to see, dwarfish, and very sickly; he is blind, or has a crooked hand, or is lame, or is paralyzed. He does not obtain food, drink, clothing, vehicles, garlands, scents, and ointments, or bed, dwelling, and lamp. He hears: ‘A khattiya of such-and-such a name, it is said, has been consecrated by the khattiyas with the khattiya consecration.’ It does not occur to him: ‘When indeed will the khattiyas also consecrate me with the khattiya consecration?’ This, monks, is called the person without hope.

‘‘Katamo ca, bhikkhave, puggalo āsaṃso? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto hoti ābhiseko anabhisitto acalappatto. So suṇāti – ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa evaṃ hoti – ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti! Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.

And who, monks, is the person with hope? Here, monks, there is the eldest son of a consecrated khattiya king, who is fit for consecration but is unconsecrated, having reached a stable position. He hears: ‘A khattiya of such-and-such a name, it is said, has been consecrated by the khattiyas with the khattiya consecration.’ It occurs to him: ‘When indeed will the khattiyas also consecrate me with the khattiya consecration?’ This, monks, is called the person with hope.

‘‘Katamo ca, bhikkhave, puggalo vigatāso? Idha, bhikkhave, rājā hoti khattiyo muddhāvasitto. So suṇāti – ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa na evaṃ hoti – ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti! Taṃ kissa hetu? Yā hissa, bhikkhave, pubbe anabhisittassa abhisekāsā sā paṭippassaddhā. Ayaṃ vuccati, bhikkhave, puggalo vigatāso. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmiṃ.

And who, O monks, is the person whose hope has passed away? Here, O monks, there is a consecrated khattiya king. He hears: ‘A khattiya of such-and-such a name, it is said, has been consecrated by the khattiyas with the khattiya consecration.’ It does not occur to him: ‘When indeed will the khattiyas also consecrate me with the khattiya consecration?’ For what reason? Because, O monks, whatever hope for consecration he had previously when he was unconsecrated, that has been stilled. This, O monks, is called the person whose hope has passed away. Indeed, O monks, these three persons are found existing in the world.

‘‘Evamevaṃ [Pg.107] kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Nirāso, āsaṃso, vigatāso. Katamo ca, bhikkhave, puggalo nirāso? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. So suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa na evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! Ayaṃ vuccati, bhikkhave, puggalo nirāso.

In the very same way, O monks, these three persons are found existing among the monks. Which three? The one without hope, the one with hope, and the one whose hope has passed away. And who, O monks, is the person without hope? Here, O monks, a certain person is immoral, of evil nature, impure, of suspect conduct, of secret actions; not a recluse, he claims to be a recluse; not leading the holy life, he claims to lead the holy life; he is rotten within, oozing with defilements, and has become like rubbish. He hears: ‘A monk of such-and-such a name, it is said, through the destruction of the taints, dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom.’ It does not occur to him: ‘When indeed will I too, through the destruction of the taints, dwell having realized for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom?’ This, O monks, is called the person without hope.

‘‘Katamo ca, bhikkhave, puggalo āsaṃso? Idha, bhikkhave, bhikkhu sīlavā hoti kalyāṇadhammo. So suṇāti āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.

And who, O monks, is the person with hope? Here, O monks, a monk is virtuous, of a good nature. He hears: ‘A monk of such-and-such a name, it is said, through the destruction of the taints, dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom.’ It occurs to him: ‘When indeed will I too, through the destruction of the taints, dwell having realized for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom?’ This, O monks, is called the person with hope.

‘‘Katamo ca, bhikkhave, puggalo vigatāso? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo. So suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa na evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā…pe… sacchikatvā upasampajja viharissāmī’ti! Taṃ kissa hetu? Yā hissa, bhikkhave, pubbe avimuttassa vimuttāsā sā paṭippassaddhā. Ayaṃ vuccati, bhikkhave, puggalo vigatāso. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsū’’ti. Tatiyaṃ.

And who, O monks, is the person whose hope has passed away? Here, O monks, a monk is an Arahant, one whose taints are destroyed. He hears: ‘A monk of such-and-such a name, it is said, through the destruction of the taints, dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom.’ It does not occur to him: ‘When indeed will I too, through the destruction of the taints… and so on… dwell having realized it?’ For what reason? Because, O monks, whatever hope for liberation he had previously when he was unliberated, that has been stilled. This, O monks, is called the person whose hope has passed away. Indeed, O monks, these three persons are found existing among the monks. The third.

4. Cakkavattisuttaṃ

4. The Discourse on the Wheel-Turning Monarch

14. ‘‘Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṃ cakkaṃ vattetī’’ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca [Pg.108] – ‘‘ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā’’ti ? ‘‘Dhammo, bhikkhū’’ti bhagavā avoca – ‘‘idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ’’.

14. “O monks, even that wheel-turning monarch, the righteous king of righteousness, does not turn the wheel without a king.” When this was said, a certain monk said to the Blessed One: “But who, venerable sir, is the king of the wheel-turning monarch, the righteous king of righteousness?” “The Dhamma, O monk,” the Blessed One said. “Here, O monk, the wheel-turning monarch, the righteous king of righteousness, relying only on the Dhamma, honoring the Dhamma, respecting the Dhamma, venerating the Dhamma, with the Dhamma as his banner, the Dhamma as his crest, with the Dhamma as his sovereign, establishes righteous protection, warding, and guarding for his inner court.”

‘‘Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu. Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṃ vatteti. Taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“Furthermore, O monk, the wheel-turning monarch, the righteous king of righteousness, relying only on the Dhamma, honoring the Dhamma, respecting the Dhamma, venerating the Dhamma, with the Dhamma as his banner, the Dhamma as his crest, with the Dhamma as his sovereign, establishes righteous protection, warding, and guarding for the khattiyas, for his vassals, for the army, for the brahmins and householders, for the town and country dwellers, for ascetics and brahmins, and for beasts and birds. That wheel-turning monarch, O monk, the righteous king of righteousness, relying only on the Dhamma, honoring the Dhamma, respecting the Dhamma, venerating the Dhamma, with the Dhamma as his banner, the Dhamma as his crest, with the Dhamma as his sovereign, having established righteous protection, warding, and guarding for his inner court, having established righteous protection, warding, and guarding for the khattiyas, for his vassals, for the army, for the brahmins and householders, for the town and country dwellers, for ascetics and brahmins, and for beasts and birds, turns the wheel by the Dhamma alone. That wheel cannot be turned back by any hostile human being.”

‘‘Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati kāyakammasmiṃ – ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabba’’’nti.

“Just so, O monk, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of righteousness, relying only on the Dhamma, honoring the Dhamma, respecting the Dhamma, venerating the Dhamma, with the Dhamma as his banner, the Dhamma as his crest, with the Dhamma as his sovereign, establishes righteous protection, warding, and guarding in regard to bodily action, thinking: ‘Such bodily action should be cultivated; such bodily action should not be cultivated.’”

‘‘Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati vacīkammasmiṃ – ‘evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabba’nti…pe… manokammasmiṃ – ‘evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabba’’’nti.

“Furthermore, O monk, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of righteousness, relying only on the Dhamma, honoring the Dhamma, respecting the Dhamma, venerating the Dhamma, with the Dhamma as his banner, the Dhamma as his crest, with the Dhamma as his sovereign, establishes righteous protection, warding, and guarding in regard to verbal action, thinking: ‘Such verbal action should be cultivated; such verbal action should not be cultivated.’ …and in regard to mental action, thinking: ‘Such mental action should be cultivated; such mental action should not be cultivated.’”

‘‘Sa [Pg.109] kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā kāyakammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā vacīkammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā manokammasmiṃ, dhammeneva anuttaraṃ dhammacakkaṃ pavatteti. Taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Catutthaṃ.

“That Tathāgata, O monk, the Arahant, the Perfectly Enlightened One, the righteous king of righteousness, relying only on the Dhamma, honoring the Dhamma, respecting the Dhamma, venerating the Dhamma, with the Dhamma as his banner, the Dhamma as his crest, with the Dhamma as his sovereign, having established righteous protection, warding, and guarding in regard to bodily action, having established righteous protection, warding, and guarding in regard to verbal action, having established righteous protection, warding, and guarding in regard to mental action, sets in motion the unsurpassed Wheel of Dhamma by the Dhamma alone. That Wheel cannot be turned back by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world.” The Fourth.

5. Sacetanasuttaṃ

5. The Discourse on Sacetana

15. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

15. At one time the Blessed One was dwelling in Bārāṇasī at Isipatana in the Deer Park. There the Blessed One addressed the bhikkhus: “Bhikkhus.” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Bhūtapubbaṃ, bhikkhave, rājā ahosi sacetano nāma. Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi – ‘ito me, samma rathakāra, channaṃ māsānaṃ accayena saṅgāmo bhavissati. Sakkhissasi me, samma rathakāra, navaṃ cakkayugaṃ kātu’nti? ‘Sakkomi devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhāpesi. Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi – ‘ito me, samma rathakāra, channaṃ divasānaṃ accayena saṅgāmo bhavissati, niṭṭhitaṃ navaṃ cakkayuga’nti? ‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhita’nti. ‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetu’nti? ‘Sakkomi devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetvā navaṃ cakkayugaṃ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṃ sacetanaṃ etadavoca – ‘idaṃ te, deva, navaṃ cakkayugaṃ niṭṭhita’nti. ‘Yañca te idaṃ, samma rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi yañca te idaṃ cakkaṃ chahi divasehi niṭṭhitaṃ, imesaṃ kiṃ nānākaraṇaṃ? Nesāhaṃ kiñci nānākaraṇaṃ passāmī’ti. ‘Atthesaṃ, deva, nānākaraṇaṃ. Passatu devo nānākaraṇa’’’nti.

“Formerly, bhikkhus, there was a king named Sacetana. Then, bhikkhus, King Sacetana addressed the chariot-maker: ‘Friend chariot-maker, in six months from now a battle will take place for me. Will you be able, friend chariot-maker, to make me a new pair of wheels?’ ‘I am able, Your Majesty,’ bhikkhus, the chariot-maker replied to King Sacetana. Then, bhikkhus, the chariot-maker completed one wheel in six months less six nights. Then, bhikkhus, King Sacetana addressed the chariot-maker: ‘Friend chariot-maker, in six days from now a battle will take place for me. Is the new pair of wheels finished?’ ‘Your Majesty, in these six months less six nights one wheel has been completed.’ ‘But will you be able, friend chariot-maker, to complete the second wheel in these six days?’ ‘I am able, Your Majesty.’ Then, bhikkhus, the chariot-maker, having completed the second wheel in six days, took the new pair of wheels and approached King Sacetana. Having approached, he said this to King Sacetana: ‘Your Majesty, this new pair of wheels for you is finished.’ ‘Friend chariot-maker, as for this wheel of yours that was completed in six months less six nights and this wheel that was completed in six days, what is the difference between them? I see no difference at all.’ ‘There is a difference between them, Your Majesty. Let Your Majesty see the difference.’”

‘‘Atha [Pg.110] kho, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattesi. Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati. Yaṃ pana taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattesi. Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsi.

“Then, bhikkhus, the chariot-maker set rolling the wheel that had been completed in six days. When it was set rolling, it went as far as the momentum of its construction carried it, then spun around and fell to the ground. But as for the wheel that was completed in six months less six nights, he set it rolling. When it was set rolling, it went as far as the momentum of its construction carried it and stood still, as if fixed on an axle.

‘‘‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati? Ko pana, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti? ‘Yamidaṃ, deva, cakkaṃ chahi divasehi niṭṭhitaṃ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. Taṃ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati. Yaṃ pana taṃ, deva, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. Taṃ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’’’ti.

“‘Friend chariot-maker, what is the reason, what is the cause, that this wheel completed in six days, when set rolling, went as far as the momentum of its construction carried it, then spun around and fell to the ground? And what, friend chariot-maker, is the reason, what is the cause, that this wheel completed in six months less six nights, when set rolling, went as far as the momentum of its construction carried it and stood still, as if fixed on an axle?’ ‘Your Majesty, as for this wheel completed in six days, its rim is crooked, faulty, and coarse; its spokes are crooked, faulty, and coarse; and its hub is crooked, faulty, and coarse. Because its rim is crooked, faulty, and coarse, its spokes are crooked, faulty, and coarse, and its hub is crooked, faulty, and coarse, when set rolling, it went as far as the momentum of its construction carried it, then spun around and fell to the ground. But, Your Majesty, as for that wheel completed in six months less six nights, its rim is not crooked, is flawless, and is not coarse; its spokes are not crooked, are flawless, and are not coarse; and its hub is not crooked, is flawless, and is not coarse. Because its rim is not crooked, is flawless, and is not coarse, its spokes are not crooked, are flawless, and are not coarse, and its hub is not crooked, is flawless, and is not coarse, when set rolling, it went as far as the momentum of its construction carried it and stood still, as if fixed on an axle.’”

‘‘Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘añño nūna tena samayena so rathakāro ahosī’ti! Na kho panetaṃ, bhikkhave, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena so rathakāro ahosiṃ. Tadāhaṃ, bhikkhave, kusalo dāruvaṅkānaṃ dārudosānaṃ dārukasāvānaṃ. Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho kusalo kāyavaṅkānaṃ kāyadosānaṃ [Pg.111] kāyakasāvānaṃ, kusalo vacīvaṅkānaṃ vacīdosānaṃ vacīkasāvānaṃ, kusalo manovaṅkānaṃ manodosānaṃ manokasāvānaṃ. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṃ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṃ cakkaṃ chahi divasehi niṭṭhitaṃ.

“It might be, bhikkhus, that you think: ‘Surely, that chariot-maker at that time was someone else!’ But it should not be seen thus. I myself was that chariot-maker at that time. At that time, bhikkhus, I was skilled in the crookedness of wood, the faults of wood, and the coarseness of wood. But now, bhikkhus, I am the Arahant, the Perfectly Enlightened One, skilled in the crookedness of body, the faults of body, and the coarseness of body; skilled in the crookedness of speech, the faults of speech, and the coarseness of speech; skilled in the crookedness of mind, the faults of mind, and the coarseness of mind. For whichever bhikkhu or bhikkhunī, bhikkhus, bodily crookedness is unabandoned, bodily fault is unabandoned, bodily coarseness is unabandoned; verbal crookedness is unabandoned, verbal fault is unabandoned, verbal coarseness is unabandoned; mental crookedness is unabandoned, mental fault is unabandoned, mental coarseness is unabandoned—they have fallen from this Dhamma and Discipline, just like that wheel completed in six days.

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṃ patiṭṭhitā te, bhikkhave, imasmiṃ dhammavinaye, seyyathāpi taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi.

“For whichever bhikkhu or bhikkhunī, bhikkhus, bodily crookedness is abandoned, bodily fault is abandoned, bodily coarseness is abandoned; verbal crookedness is abandoned, verbal fault is abandoned, verbal coarseness is abandoned; mental crookedness is abandoned, mental fault is abandoned, mental coarseness is abandoned—they are established in this Dhamma and Discipline, just like that wheel completed in six months less six nights.”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyavaṅkaṃ pajahissāma kāyadosaṃ kāyakasāvaṃ, vacīvaṅkaṃ pajahissāma vacīdosaṃ vacīkasāvaṃ, manovaṅkaṃ pajahissāma manodosaṃ manokasāva’nti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Pañcamaṃ.

“Therefore, bhikkhus, you should train yourselves thus: ‘We shall abandon crookedness of body, fault of body, and coarseness of body; we shall abandon crookedness of speech, fault of speech, and coarseness of speech; we shall abandon crookedness of mind, fault of mind, and coarseness of mind.’ Thus, bhikkhus, should you train yourselves.”

6. Apaṇṇakasuttaṃ

6. The Infallible Discourse

16. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

16. “Bhikkhus, a bhikkhu endowed with three qualities practices the infallible practice, and for him the wise method for the destruction of the taints has been initiated. With which three? Here, bhikkhus, a bhikkhu has his sense-doors guarded, knows the measure in eating, and is devoted to wakefulness.

‘‘Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ [Pg.112] manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

“And how, bhikkhus, does a bhikkhu have his sense-doors guarded? Here, bhikkhus, a bhikkhu, having seen a form with the eye, does not grasp the sign, nor does he grasp the secondary characteristics. Insofar as evil, unwholesome states of covetousness and displeasure might flow in were he to dwell with the eye-faculty unrestrained, he practices for its restraint, he guards the eye-faculty, he undertakes the restraint of the eye-faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, he does not grasp the sign, nor does he grasp the secondary characteristics. Insofar as evil, unwholesome states of covetousness and displeasure might flow in were he to dwell with the mind-faculty unrestrained, he practices for its restraint, he guards the mind-faculty, he undertakes the restraint of the mind-faculty. Thus, bhikkhus, does a bhikkhu have his sense-doors guarded.

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

“And how, bhikkhus, does a bhikkhu know the measure in eating? Here, bhikkhus, a bhikkhu, reflecting wisely, takes food not for amusement, not for intoxication, not for adornment, not for beautification, but only for the endurance and sustenance of this body, for the cessation of affliction, and for the support of the holy life, thinking: ‘Thus I shall ward off the old feeling and not give rise to a new feeling. The journey of life will be for me, and blamelessness, and dwelling at ease.’ Thus, bhikkhus, does a bhikkhu know the measure in eating.

‘‘Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Chaṭṭhaṃ.

“And how, bhikkhus, is a bhikkhu devoted to wakefulness? Here, bhikkhus, during the day, while walking and sitting, a bhikkhu purifies his mind from obstructive states. In the first watch of the night, while walking and sitting, he purifies his mind from obstructive states. In the middle watch of the night, he lies down on his right side in the lion’s posture, with one foot placed slightly overlapping the other, mindful and clearly comprehending, having established in his mind the perception of rising. In the last watch of the night, having arisen, while walking and sitting, he purifies his mind from obstructive states. Thus, bhikkhus, is a bhikkhu devoted to wakefulness. Bhikkhus, a bhikkhu endowed with these three qualities practices the infallible practice, and for him the wise method for the destruction of the taints has been initiated.”

7. Attabyābādhasuttaṃ

7. The Discourse on Self-Affliction

17. ‘‘Tayome, bhikkhave, dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti. Katame tayo? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. Ime kho, bhikkhave, tayo dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti.

17. “Bhikkhus, these three things conduce to self-affliction, to the affliction of others, and to the affliction of both. What three? Misconduct by way of body, misconduct by way of speech, and misconduct by way of mind. These, bhikkhus, are the three things that conduce to self-affliction, to the affliction of others, and to the affliction of both.

‘‘Tayome, bhikkhave, dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattanti. Katame tayo? Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. Ime kho, bhikkhave, tayo [Pg.113] dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattantī’’ti. Sattamaṃ.

“Bhikkhus, these three things conduce neither to self-affliction, nor to the affliction of others, nor to the affliction of both. What three? Good conduct by way of body, good conduct by way of speech, and good conduct by way of mind. These, bhikkhus, are the three things that conduce neither to self-affliction, nor to the affliction of others, nor to the affliction of both.”

8. Devalokasuttaṃ

8. The Discourse on the Deva World

18. ‘‘Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘devalokūpapattiyā, āvuso, samaṇe gotame brahmacariyaṃ vussathā’ti? Nanu tumhe, bhikkhave, evaṃ puṭṭhā aṭṭīyeyyātha harāyeyyātha jiguccheyyāthā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Iti kira tumhe, bhikkhave, dibbena āyunā aṭṭīyatha harāyatha jigucchatha, dibbena vaṇṇena dibbena sukhena dibbena yasena dibbenādhipateyyena aṭṭīyatha harāyatha jigucchatha; pageva kho pana, bhikkhave, tumhehi kāyaduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ, vacīduccaritena… manoduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabba’’nti. Aṭṭhamaṃ.

18. “If, monks, wanderers of other sects were to ask you thus: ‘Friends, do you live the holy life under the ascetic Gotama for the sake of rebirth in the deva world?’ Would you not, monks, being asked thus, feel troubled, ashamed, and disgusted?” “Yes, venerable sir.” “So it seems, monks, that you are troubled, ashamed, and disgusted by divine lifespan, divine beauty, divine happiness, divine fame, and divine sovereignty. How much more so, then, monks, should you be troubled, ashamed, and disgusted by misconduct of body, by misconduct of speech, and by misconduct of mind.” Eighth.

9. Paṭhamapāpaṇikasuttaṃ

9. The First Discourse on the Shopkeeper

19. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.

19. “Monks, a shopkeeper endowed with three factors is incapable of acquiring unacquired wealth or of increasing acquired wealth. What three? Here, monks, a shopkeeper does not diligently attend to his business in the morning, does not diligently attend to his business at midday, and does not diligently attend to his business in the evening. Monks, a shopkeeper endowed with these three factors is incapable of acquiring unacquired wealth or of increasing acquired wealth.”

‘‘Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.

“In the same way, monks, a monk endowed with three states is incapable of acquiring unacquired wholesome states or of increasing acquired wholesome states. What three? Here, monks, a monk does not diligently establish the sign of concentration in the morning, does not diligently establish the sign of concentration at midday, and does not diligently establish the sign of concentration in the evening. Monks, a monk endowed with these three states is incapable of acquiring unacquired wholesome states or of increasing acquired wholesome states.”

‘‘Tīhi[Pg.114], bhikkhave, aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ…pe… sāyanhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.

“Monks, a shopkeeper endowed with three factors is capable of acquiring unacquired wealth or of increasing acquired wealth. What three? Here, monks, a shopkeeper diligently attends to his business in the morning, at midday, and in the evening. Monks, a shopkeeper endowed with these three factors is capable of acquiring unacquired wealth or of increasing acquired wealth.”

‘‘Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ…pe… sāyanhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātu’’nti. Navamaṃ.

“In the same way, monks, a monk endowed with three states is capable of acquiring unacquired wholesome states or of increasing acquired wholesome states. What three? Here, monks, a monk diligently establishes the sign of concentration in the morning, at midday, and in the evening. Monks, a monk endowed with these three states is capable of acquiring unacquired wholesome states or of increasing acquired wholesome states.” Ninth.

10. Dutiyapāpaṇikasuttaṃ

10. The Second Discourse on the Shopkeeper

20. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko cakkhumā ca hoti vidhuro ca nissayasampanno ca. Kathañca, bhikkhave, pāpaṇiko cakkhumā hoti? Idha, bhikkhave, pāpaṇiko paṇiyaṃ jānāti – ‘idaṃ paṇiyaṃ evaṃ kītaṃ, evaṃ vikkayamānaṃ, ettakaṃ mūlaṃ bhavissati, ettako udayo’ti. Evaṃ kho, bhikkhave, pāpaṇiko cakkhumā hoti.

20. “Monks, a shopkeeper endowed with three qualities soon attains greatness and abundance in wealth. What are the three? Here, monks, a shopkeeper is clear-sighted, astute, and well-supported. And how, monks, is a shopkeeper clear-sighted? Here, monks, a shopkeeper knows his merchandise: ‘This merchandise, bought thus and being sold thus, will have this much as its cost and this much as its profit.’ In this way, monks, a shopkeeper is clear-sighted.”

‘‘Kathañca, bhikkhave, pāpaṇiko vidhuro hoti? Idha, bhikkhave, pāpaṇiko kusalo hoti paṇiyaṃ ketuñca vikketuñca. Evaṃ kho, bhikkhave, pāpaṇiko vidhuro hoti.

“And how, monks, is a shopkeeper astute? Here, monks, a shopkeeper is skilled in buying and selling merchandise. In this way, monks, a shopkeeper is astute.”

‘‘Kathañca, bhikkhave, pāpaṇiko nissayasampanno hoti? Idha bhikkhave, pāpaṇikaṃ ye te gahapatī vā gahapatiputtā vā aḍḍhā mahaddhanā mahābhogā te evaṃ jānanti – ‘ayaṃ kho bhavaṃ pāpaṇiko cakkhumā vidhuro [Pg.115] ca paṭibalo puttadārañca posetuṃ, amhākañca kālena kālaṃ anuppadātu’nti. Te naṃ bhogehi nipatanti – ‘ito, samma pāpaṇika, bhoge karitvā puttadārañca posehi, amhākañca kālena kālaṃ anuppadehī’ti. Evaṃ kho, bhikkhave, pāpaṇiko nissayasampanno hoti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu.

“And how, monks, is a shopkeeper well-supported? Here, monks, those householders or their sons who are rich, with great wealth and resources, know of that shopkeeper thus: ‘This good shopkeeper is clear-sighted and astute, able to support his children and wife, and to repay us from time to time.’ They approach him with wealth, saying: ‘Here, good shopkeeper, having made wealth from this, support your children and wife, and repay us from time to time.’ In this way, monks, a shopkeeper is well-supported. Endowed with these three qualities, monks, a shopkeeper soon attains greatness and abundance in wealth.”

‘‘Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesu. Katamehi tīhi? Idha, bhikkhave, bhikkhu cakkhumā ca hoti vidhuro ca nissayasampanno ca. Kathañca, bhikkhave, bhikkhu cakkhumā hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu cakkhumā hoti.

Even so, monks, a monk endowed with three qualities soon attains greatness and abundance in wholesome qualities. What are the three? Here, monks, a monk is one with vision, is resolute, and is endowed with support. And how, monks, is a monk one with vision? Here, monks, a monk understands as it really is: 'This is suffering,' 'This is the origin of suffering,' 'This is the cessation of suffering,' 'This is the path leading to the cessation of suffering.' Thus, monks, a monk is one with vision.

‘‘Kathañca, bhikkhave, bhikkhu vidhuro hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu vidhuro hoti.

And how, monks, is a monk resolute? Here, monks, a monk dwells with energy aroused for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is strong, firm in exertion, not casting off the burden in regard to wholesome qualities. Thus, monks, a monk is resolute.

‘‘Kathañca, bhikkhave, bhikkhu nissayasampanno hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu nissayasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesū’’ti. Dasamaṃ.

And how, monks, is a monk endowed with support? Here, monks, a monk approaches from time to time those monks who are learned, who have mastered the scriptures, who are bearers of the Dhamma, bearers of the Discipline, and bearers of the Mātikās, and he questions and inquires of them: ‘Venerable sirs, what is this statement? What is its meaning?’ Those venerable ones then reveal to him what was unrevealed, make clear what was not made clear, and dispel his doubt regarding various points of uncertainty. In this way, monks, a monk is endowed with support. Monks, a monk endowed with these three qualities will soon attain greatness and abundance in wholesome qualities.” The tenth.

Rathakāravaggo dutiyo.

The Chariot-Maker Chapter, the Second.

Paṭhamabhāṇavāro niṭṭhito.

The First Recitation Section is concluded.

Tassuddānaṃ –

The summary for this chapter:

Ñāto [Pg.116] sāraṇīyo bhikkhu, cakkavattī sacetano;

Apaṇṇakattā devo ca, duve pāpaṇikena cāti.

The Well-Known, the Memorable, the Monk, the Wheel-Turner, and Sacetana; The Unerring, the Deva, and two concerning the Merchant.

3. Puggalavaggo

3. The Chapter on Individuals

1. Samiddhasuttaṃ

1. The Discourse concerning Samiddha

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhaṃ āyasmā sāriputto etadavoca –

21. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Samiddha and the Venerable Mahākoṭṭhika approached the Venerable Sāriputta. Having approached, they exchanged courteous and memorable greetings with the Venerable Sāriputta. After concluding their courteous and memorable talk, they sat down to one side. As he was sitting to one side, the Venerable Sāriputta said this to the Venerable Samiddha:

‘‘Tayome, āvuso samiddha, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā’’ti?

“Friend Samiddha, there are these three individuals existing and found in the world. Which three? The body-witness, the one who has attained to view, and the one liberated by faith. These, friend, are the three individuals existing and found in the world. Among these three individuals, friend, which individual do you find to be more excellent and more sublime?”

‘‘Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo saddhāvimutto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imassa, āvuso, puggalassa saddhindriyaṃ adhimatta’’nti.

“Friend Sāriputta, there are these three individuals existing and found in the world. Which three? The body-witness, the one who has attained to view, and the one liberated by faith. These, friend, are the three individuals existing and found in the world. Among these three individuals, friend, the individual who is liberated by faith is the one I find to be more excellent and more sublime among these three individuals. For what reason? Because, friend, this individual’s faculty of faith is pre-eminent.”

Atha kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ[Pg.117]. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā’’ti?

Then the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: “Friend Koṭṭhika, there are these three individuals existing and found in the world. Which three? The body-witness, the one who has attained to view, and the one liberated by faith. These, friend, are the three individuals existing and found in the world. Among these three individuals, friend, which individual do you find to be more excellent and more sublime?”

‘‘Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo kāyasakkhī, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imassa, āvuso, puggalassa samādhindriyaṃ adhimatta’’nti.

“Friend Sāriputta, there are these three individuals existing and found in the world. Which three? The body-witness, the one who has attained to view, and the one liberated by faith. These, friend, are the three individuals existing and found in the world. Among these three individuals, friend, the individual who is a body-witness is the one I find to be more excellent and more sublime among these three individuals. For what reason? Because, friend, this individual’s faculty of concentration is pre-eminent.”

Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – ‘‘tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā’’ti?

Then the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: “Friend Sāriputta, there are these three individuals existing and found in the world. Which three? The body-witness, the one who has attained to view, and the one liberated by faith. These, friend, are the three individuals existing and found in the world. Among these three individuals, friend, which individual do you find to be more excellent and more sublime?”

‘‘Tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo diṭṭhippatto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imassa, āvuso, puggalassa paññindriyaṃ adhimatta’’nti.

“Friend Koṭṭhika, there are these three individuals existing and found in the world. Which three? The body-witness, the one who has attained to view, and the one liberated by faith. These, friend, are the three individuals existing and found in the world. Among these three individuals, friend, the individual who has attained to view is the one I find to be more excellent and more sublime among these three individuals. For what reason? Because, friend, this individual’s faculty of wisdom is pre-eminent.”

Atha kho āyasmā sāriputto āyasmantañca samiddhaṃ āyasmantañca mahākoṭṭhikaṃ etadavoca – ‘‘byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evamāvuso’’ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa [Pg.118] paccassosuṃ. Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Then the Venerable Sāriputta said this to the Venerable Samiddha and the Venerable Mahākoṭṭhika: “Friends, we have all answered according to our own understanding. Come, friends, let us approach the Blessed One. Having approached, we will report this matter to the Blessed One. As the Blessed One explains it to us, so shall we remember it.” “So be it, friend,” the Venerable Samiddha and the Venerable Mahākoṭṭhika replied to the Venerable Sāriputta. Then the Venerable Sāriputta, the Venerable Samiddha, and the Venerable Mahākoṭṭhika approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Sitting to one side, the Venerable Sāriputta reported to the Blessed One the entire conversation he had with the Venerable Samiddha and the Venerable Mahākoṭṭhika.

‘‘Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṃ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.

“Sāriputta, it is not easy to declare definitively in this matter, ‘This individual among these three is more excellent and more sublime.’ It is possible, Sāriputta, that the individual who is liberated by faith is practicing for Arahantship, while the individual who is a body-witness is a once-returner or a non-returner, and the individual who has attained to view is also a once-returner or a non-returner.

‘‘Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.

“Sāriputta, it is not easy to declare definitively in this matter, ‘This individual among these three is more excellent and more sublime.’ It is possible, Sāriputta, that the individual who is a body-witness is practicing for Arahantship, while the individual who is liberated by faith is a once-returner or a non-returner, and the individual who has attained to view is also a once-returner or a non-returner.

‘‘Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.

“Sāriputta, it is not easy to declare definitively in this matter: ‘This one among these three persons is the more excellent and more sublime.’ For it is possible, Sāriputta, that the person who has attained to view is practicing for Arahantship; that the person who is liberated by faith is a once-returner or a non-returner; and that the person who is a body-witness is a once-returner or a non-returner.

‘‘Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’’ti. Paṭhamaṃ.

“Sāriputta, it is not easy to declare definitively in this matter: ‘This one among these three persons is the more excellent and more sublime.’” The first.

2. Gilānasuttaṃ

2. The Discourse on the Sick

22. ‘‘Tayome, bhikkhave, gilānā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā [Pg.119] patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ neva vuṭṭhāti tamhā ābādhā.

22. “Monks, these three sick persons are found existing in the world. What three? Here, monks, a certain sick person, whether obtaining suitable foods or not obtaining suitable foods, whether obtaining suitable medicines or not obtaining suitable medicines, whether obtaining a suitable attendant or not obtaining a suitable attendant, does not recover from that illness.

‘‘Idha pana, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ vuṭṭhāti tamhā ābādhā.

“Furthermore, monks, here a certain sick person, whether obtaining suitable foods or not obtaining suitable foods, whether obtaining suitable medicines or not obtaining suitable medicines, whether obtaining a suitable attendant or not obtaining a suitable attendant, recovers from that illness.

‘‘Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā.

“Furthermore, monks, here a certain sick person recovers from that illness only when obtaining suitable foods, not when not obtaining them; only when obtaining suitable medicines, not when not obtaining them; and only when obtaining a suitable attendant, not when not obtaining one.

‘‘Tatra, bhikkhave, yvāyaṃ gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā, imaṃ kho, bhikkhave, gilānaṃ paṭicca gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto. Imañca pana, bhikkhave, gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā. Ime kho, bhikkhave, tayo gilānā santo saṃvijjamānā lokasmiṃ.

“Monks, among these, regarding that sick person who recovers from that illness only when obtaining suitable foods, not when not obtaining them; only when obtaining suitable medicines, not when not obtaining them; and only when obtaining a suitable attendant, not when not obtaining one—it is on account of this sick person, monks, that food for the sick has been permitted, medicine for the sick has been permitted, and an attendant for the sick has been permitted. And on account of this sick person, monks, other sick persons should also be attended to. These, monks, are the three sick persons found existing in the world.

‘‘Evamevaṃ kho, bhikkhave, tayome gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.

“In this very same way, monks, these three persons comparable to the sick are found existing in the world. What three? Here, monks, a certain person, whether obtaining a sight of the Tathāgata or not obtaining it, whether obtaining a hearing of the Dhamma-Vinaya taught by the Tathāgata or not obtaining it, does not enter the fixed course of rightness in wholesome states.

‘‘Idha, pana, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.

“Furthermore, monks, here a certain person, whether obtaining a sight of the Tathāgata or not obtaining it, whether obtaining a hearing of the Dhamma-Vinaya taught by the Tathāgata or not obtaining it, enters the fixed course of rightness in wholesome states.

‘‘Idha pana, bhikkhave, ekacco puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.

“Furthermore, monks, here a certain person enters the fixed course of rightness in wholesome states only when obtaining a sight of the Tathāgata, not when not obtaining it; and only when obtaining a hearing of the Dhamma-Vinaya taught by the Tathāgata, not when not obtaining it.

‘‘Tatra[Pg.120], bhikkhave, yvāyaṃ puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ kho bhikkhave, puggalaṃ paṭicca dhammadesanā anuññātā. Imañca pana, bhikkhave, puggalaṃ paṭicca aññesampi dhammo desetabbo. ‘‘Ime kho, bhikkhave, tayo gilānūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Dutiyaṃ.

Monks, among these, there is a person who enters the fixed course of rightness in wholesome states upon seeing the Tathāgata, but does not enter it when not seeing him; who enters it upon hearing the Dhamma and Vinaya taught by the Tathāgata, but does not enter it when not hearing it. It is on account of this person, monks, that the teaching of the Dhamma is permitted. And furthermore, monks, on account of this person, the Dhamma should be taught to others also. Indeed, monks, these three persons comparable to the sick are found existing in the world.

3. Saṅkhārasuttaṃ

3. The Discourse on Volitional Formations

23. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedayati ekantadukkhaṃ, seyyathāpi sattā nerayikā.

23. Monks, these three persons are found existing in the world. What three? Here, monks, some person fabricates an afflicting bodily volitional formation, an afflicting verbal volitional formation, and an afflicting mental volitional formation. Having fabricated an afflicting bodily volitional formation, an afflicting verbal volitional formation, and an afflicting mental volitional formation, he is reborn in an afflicting world. When he is reborn in an afflicting world, afflicting contacts touch him. Being touched by afflicting contacts, he feels an afflicting, exclusively painful feeling, just like the beings in hell.

‘‘Idha pana, bhikkhave, ekacco puggalo abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedayati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.

Furthermore, here, monks, some person fabricates an unafflicting bodily volitional formation, an unafflicting verbal volitional formation, and an unafflicting mental volitional formation. Having fabricated an unafflicting bodily volitional formation, an unafflicting verbal volitional formation, and an unafflicting mental volitional formation, he is reborn in an unafflicting world. When he is reborn in an unafflicting world, unafflicting contacts touch him. Being touched by unafflicting contacts, he feels an unafflicting, exclusively pleasant feeling, just like the Subhakiṇhā devas.

‘‘Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ [Pg.121] upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedayati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

Furthermore, here, monks, some person fabricates a bodily volitional formation that is both afflicting and unafflicting, a verbal volitional formation that is both afflicting and unafflicting, and a mental volitional formation that is both afflicting and unafflicting. Having fabricated a bodily volitional formation that is both afflicting and unafflicting, a verbal volitional formation that is both afflicting and unafflicting, and a mental volitional formation that is both afflicting and unafflicting, he is reborn in a world that is both afflicting and unafflicting. When he is reborn in a world that is both afflicting and unafflicting, contacts that are both afflicting and unafflicting touch him. Being touched by contacts that are both afflicting and unafflicting, he feels a feeling that is both afflicting and unafflicting—mixed pleasure and pain—just like some humans, some devas, and some beings in the realms of deprivation. These, monks, are the three persons found existing in the world.

4. Bahukārasuttaṃ

4. The Discourse on Helpful Persons

24. ‘‘Tayome, bhikkhave, puggalā puggalassa bahukārā. Katame tayo? Yaṃ, bhikkhave, puggalaṃ āgamma puggalo buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.

24. Monks, there are these three persons who are very helpful to another person. Which three? The person, monks, on account of whom another person goes for refuge to the Buddha, goes for refuge to the Dhamma, and goes for refuge to the Saṅgha; this person, monks, is very helpful to that other person.

‘‘Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.

Furthermore, monks, the person on account of whom another person understands as it truly is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path leading to the cessation of suffering’—that person, monks, is very helpful to that other person.

‘‘Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro. Ime kho, bhikkhave, tayo puggalā puggalassa bahukārā.

Furthermore, monks, the person on account of whom another person, by the destruction of the taints, realizes for themselves with direct knowledge, in this very life, and enters and dwells in the taintless liberation of mind and liberation by wisdom—that person, monks, is very helpful to that other person. These, indeed, monks, are the three persons who are very helpful to another person.

‘‘Imehi ca pana, bhikkhave, tīhi puggalehi imassa puggalassa natthañño puggalo bahukāroti vadāmi. Imesaṃ pana, bhikkhave, tiṇṇaṃ puggalānaṃ iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsana-gilānapaccayabhesajjaparikkhārānuppadānenā’’ti. Catutthaṃ.

Moreover, monks, I say that there is no other person more helpful to this person than these three. And, monks, I say that it is not easy for this person to repay these three persons, that is to say, by paying homage, rising up for them, saluting with joined palms, performing proper service, and offering robes, almsfood, lodging, and medicinal requisites for the sick.

5. Vajirūpamasuttaṃ

5. The Discourse with the Simile of the Thunderbolt

25. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo. Katamo ca, bhikkhave, arukūpamacitto puggalo? Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo appampi [Pg.122] vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyosomattāya āsavaṃ deti ; evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Ayaṃ vuccati, bhikkhave, arukūpamacitto puggalo.

25. Bhikkhus, there are these three persons found existing in the world. Which three? The person with a mind like a festering sore, the person with a mind like a flash of lightning, and the person with a mind like a thunderbolt. And what, bhikkhus, is the person with a mind like a festering sore? Here, bhikkhus, a certain person is angry and full of vexation; even when spoken to slightly, he becomes offended, angry, hostile, and stubborn, and he manifests anger, ill will, and displeasure. Just as, bhikkhus, a festering sore, when struck by a stick or a potsherd, discharges even more fluid; in the same way, bhikkhus, a certain person here is angry and full of vexation; even when spoken to slightly, he becomes offended, angry, hostile, and stubborn, and he manifests anger, ill will, and displeasure. This, bhikkhus, is called the person with a mind like a festering sore.

‘‘Katamo ca, bhikkhave, vijjūpamacitto puggalo? Idha, bhikkhave, ekacco puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Seyyathāpi bhikkhave, cakkhumā puriso rattandhakāratimisāyaṃ vijjantarikāya rūpāni passeyya; evamevaṃ kho, bhikkhave, idhekacco puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhave, vijjūpamacitto puggalo.

And what, bhikkhus, is the person with a mind like a flash of lightning? Here, bhikkhus, a certain person understands as it truly is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ ‘This is the path leading to the cessation of suffering.’ Just as, bhikkhus, a person with good eyesight might see forms in the thick darkness of night by a flash of lightning; in the same way, bhikkhus, a certain person here understands as it truly is: ‘This is suffering,’ … ‘This is the path leading to the cessation of suffering.’ This, bhikkhus, is called the person with a mind like a flash of lightning.

‘‘Katamo ca, bhikkhave, vajirūpamacitto puggalo? Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā; evamevaṃ kho, bhikkhave, idhekacco puggalo āsavānaṃ khayā…pe… upasampajja viharati. Ayaṃ vuccati, bhikkhave, vajirūpamacitto puggalo. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’’nti. Pañcamaṃ.

And what, bhikkhus, is the person with a mind like a thunderbolt? Here, bhikkhus, a certain person, by the destruction of the taints, realizes for themselves with direct knowledge, in this very life, and enters and dwells in the taintless liberation of mind and liberation by wisdom. Just as, bhikkhus, there is nothing, whether a gem or a rock, that is unbreakable by a thunderbolt; in the same way, bhikkhus, a certain person here, by the destruction of the taints, … enters and dwells. This, bhikkhus, is called the person with a mind like a thunderbolt. These, indeed, bhikkhus, are the three persons found existing in the world.

6. Sevitabbasuttaṃ

6. The Discourse on Those Who Should Be Associated With

26. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atthi, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Atthi, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Katamo ca, bhikkhave, puggalo [Pg.123] na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā.

26. Bhikkhus, these three persons are found existing in the world. Which three? There is, bhikkhus, a person who should not be associated with, cultivated, or attended upon. There is, bhikkhus, a person who should be associated with, cultivated, and attended upon. There is, bhikkhus, a person who should be revered and respected, and associated with, cultivated, and attended upon. And what, bhikkhus, is the person who should not be associated with, cultivated, or attended upon? Here, bhikkhus, a certain person is inferior in virtue, concentration, and wisdom. Such a person, bhikkhus, should not be associated with, cultivated, or attended upon, except out of sympathy and compassion.

‘‘Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

And what, bhikkhus, is the person who should be associated with, cultivated, and attended upon? Here, bhikkhus, a certain person is similar in virtue, concentration, and wisdom. Such a person, bhikkhus, should be associated with, cultivated, and attended upon. For what reason? For us who are similar in virtue, there will be talk on virtue, and that talk will be enduring for us, and it will be pleasant for us. For us who are similar in concentration, there will be talk on concentration, and that talk will be enduring for us, and it will be pleasant for us. For us who are similar in wisdom, there will be talk on wisdom, and that talk will be enduring for us, and it will be pleasant for us. Therefore, such a person should be associated with, cultivated, and attended upon.

‘‘Katamo ca, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Iti aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmīti. Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’nti.

And what, bhikkhus, is the person who should be revered and respected, and associated with, cultivated, and attended upon? Here, bhikkhus, a certain person is superior in virtue, concentration, and wisdom. Such a person, bhikkhus, should be revered and respected, and associated with, cultivated, and attended upon. For what reason? Thinking: ‘I will fulfill the incomplete aggregate of virtue, or where the aggregate of virtue is complete, I will support it with wisdom in various respects; I will fulfill the incomplete aggregate of concentration, or where the aggregate of concentration is complete, I will support it with wisdom in various respects; I will fulfill the incomplete aggregate of wisdom, or where the aggregate of wisdom is complete, I will support it with wisdom in various respects.’ Therefore, such a person should be revered and respected, and associated with, cultivated, and attended upon. These, indeed, bhikkhus, are the three persons found existing in the world.

‘‘Nihīyati puriso nihīnasevī,Na ca hāyetha kadāci tulyasevī;

Seṭṭhamupanamaṃ udeti khippaṃ,Tasmā attano uttariṃ bhajethā’’ti. chaṭṭhaṃ;

A person declines by associating with the inferior; one who associates with equals would never decline; one quickly rises by approaching the superior. Therefore, one should associate with those superior to oneself.

7. Jigucchitabbasuttaṃ

7. The Discourse on What Should Be Loathed

27. ‘‘Tayome[Pg.124], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atthi, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Katamo ca, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti avassuto kasambujāto. Evarūpo, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti. Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṃsati, atha kho naṃ makkheti; evamevaṃ kho, bhikkhave, kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti. Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

27. “Bhikkhus, there are these three kinds of persons found existing in the world. What three? There is a person who is to be loathed, not to be associated with, cultivated, or attended upon. There is a person who is to be regarded with indifference, not to be associated with, cultivated, or attended upon. There is a person who is to be associated with, cultivated, and attended upon. And what, bhikkhus, is the person who is to be loathed, not to be associated with, cultivated, or attended upon? Here, bhikkhus, a certain person is immoral, of bad character, impure, of dubious behavior, secretive in his actions, not an ascetic though claiming to be one, not leading the holy life though claiming to do so, rotten within, full of lust, a mass of refuse. Such a person, bhikkhus, is to be loathed, not to be associated with, cultivated, or attended upon. For what reason? Even though, bhikkhus, one does not follow his example, still an evil report about him spreads: ‘He has bad friends, bad companions, and is inclined towards bad people.’ Just as, bhikkhus, a snake that has gone into a dung heap, even though it may not bite, still it smears one; so too, bhikkhus, even though one does not follow the example of such a person, still an evil report about him spreads: ‘He has bad friends, bad companions, and is inclined towards bad people.’ Therefore, such a person is to be loathed, not to be associated with, cultivated, or attended upon.”

‘‘Katamo ca, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyosomattāya āsavaṃ deti; evamevaṃ kho, bhikkhave…pe… seyyathāpi, bhikkhave, tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyosomattāya cicciṭāyati ciṭiciṭāyati; evamevaṃ kho bhikkhave…pe… seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyosomattāya duggandho hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo [Pg.125] kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi maṃ kareyyāti. Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

“And what, bhikkhus, is the person who should be regarded with indifference, not associated with, cultivated, or attended upon? Here, bhikkhus, a certain person is angry and full of resentment. Even when spoken to slightly, he becomes agitated, angry, harbors ill will, and bristles; he manifests anger, ill will, and displeasure. Just as, bhikkhus, a festering sore, when struck with a stick or a potsherd, discharges even more pus; in the same way, bhikkhus… Just as, bhikkhus, a tinduka ember, when struck with a stick or a potsherd, crackles and sputters even more; in the same way, bhikkhus… Just as, bhikkhus, a cesspool, when struck with a stick or a potsherd, gives off an even worse stench; in the same way, bhikkhus, a certain person is angry and full of resentment. Even when spoken to slightly, he becomes agitated, angry, harbors ill will, and bristles; he manifests anger, ill will, and displeasure. Such a person, bhikkhus, should be regarded with indifference, not associated with, cultivated, or attended upon. For what reason? ‘He might insult me, abuse me, or cause me harm.’ Therefore, such a person should be regarded with indifference, not associated with, cultivated, or attended upon.”

‘‘Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo. Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati – ‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’’nti.

“And what, bhikkhus, is the person who should be associated with, cultivated, and attended upon? Here, bhikkhus, a certain person is virtuous and of admirable qualities. Such a person, bhikkhus, should be associated with, cultivated, and attended upon. For what reason? Even if one does not follow his example, still a good reputation spreads about one: ‘This person has admirable friends, admirable companions, and is inclined towards the admirable.’ Therefore, such a person should be associated with, cultivated, and attended upon. These, bhikkhus, are indeed the three persons found existing in the world.”

‘‘Nihīyati puriso nihīnasevī,Na ca hāyetha kadāci tulyasevī;

Seṭṭhamupanamaṃ udeti khippaṃ,Tasmā attano uttariṃ bhajethā’’ti. sattamaṃ;

A person declines by associating with the inferior; by associating with an equal, one would never decline; one who approaches the superior quickly rises. Therefore, one should associate with those higher than oneself. The seventh.

8. Gūthabhāṇīsuttaṃ

8. Discourse on the Foul-Speaker

28. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Gūthabhāṇī, pupphabhāṇī, madhubhāṇī. Katamo ca, bhikkhave, puggalo gūthabhāṇī? Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti. So ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti, apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na [Pg.126] passāmī’ti ; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. Ayaṃ vuccati, bhikkhave, puggalo gūthabhāṇī.

28. “Bhikkhus, these three persons are found existing in the world. What three? The foul-speaker, the flower-speaker, and the honey-speaker. And what, bhikkhus, is the foul-speaker? Here, bhikkhus, a certain person, when brought to an assembly, a council, a gathering of relatives, a guild, or the royal court, and questioned as a witness—‘Come, good man, tell what you know’—not knowing, says, ‘I know,’ or knowing, says, ‘I do not know’; not seeing, says, ‘I see,’ or seeing, says, ‘I do not see.’ Thus, for his own sake, for another’s sake, or for some trifling material gain, he knowingly speaks falsehood. This, bhikkhus, is called the foul-speaker.”

‘‘Katamo ca, bhikkhave, puggalo pupphabhāṇī? Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ pajānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. Ayaṃ vuccati, bhikkhave, puggalo pupphabhāṇī.

“And what, bhikkhus, is the flower-speaker? Here, bhikkhus, a certain person, when brought to an assembly, a council, a gathering of relatives, a guild, or the royal court, and questioned as a witness—‘Come, good man, tell what you know’—not knowing, says, ‘I do not know,’ or knowing, says, ‘I know’; not seeing, says, ‘I do not see,’ or seeing, says, ‘I see.’ Thus, for his own sake, for another’s sake, or for some trifling material gain, he does not knowingly speak falsehood. This, bhikkhus, is called the flower-speaker.”

‘‘Katamo ca, bhikkhave, puggalo madhubhāṇī? Idha, bhikkhave, ekacco puggalo pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Ayaṃ vuccati, bhikkhave, puggalo madhubhāṇī. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

“And what, bhikkhus, is the person with speech like honey? Here, bhikkhus, a certain person, having abandoned harsh speech, abstains from harsh speech. He speaks words that are blameless, pleasing to the ear, endearing, going to the heart, urbane, liked by many people, and agreeable to many people. This, bhikkhus, is called the person with speech like honey. These, bhikkhus, are the three persons found existing in the world.”

9. Andhasuttaṃ

9. Discourse on the Blind

29. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Andho, ekacakkhu, dvicakkhu. Katamo ca, bhikkhave, puggalo andho? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya ; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṃ vuccati, bhikkhave, puggalo andho.

29. “Bhikkhus, these three persons are found existing in the world. What three? The blind, the one-eyed, and the two-eyed. And what, bhikkhus, is the blind person? Here, bhikkhus, a certain person does not have the kind of eye by which he might acquire wealth not yet acquired or make wealth already acquired grow; nor does he have the kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This, bhikkhus, is called the blind person.

‘‘Katamo ca, bhikkhave, puggalo ekacakkhu? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ [Pg.127] adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpaṃ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṃ vuccati, bhikkhave, puggalo ekacakkhu.

“And what, bhikkhus, is the one-eyed person? Here, bhikkhus, a certain person has the kind of eye by which he might acquire wealth not yet acquired or make wealth already acquired grow; but he does not have the kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This, bhikkhus, is called the one-eyed person.

‘‘Katamo ca, bhikkhave, puggalo dvicakkhu? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya; sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṃ vuccati, bhikkhave, puggalo dvicakkhu. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’’nti.

“And what, bhikkhus, is the two-eyed person? Here, bhikkhus, a certain person has the kind of eye by which he might acquire wealth not yet acquired or make wealth already acquired grow; and he also has the kind of eye by which he might know wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dark and bright dhammas with their counterparts. This, bhikkhus, is called the two-eyed person. These, bhikkhus, are the three persons found existing in the world.”

‘‘Na ceva bhogā tathārūpā, na ca puññāni kubbati;

Ubhayattha kaliggāho, andhassa hatacakkhuno.

“For the blind one whose eyes are destroyed, wealth of that kind does not exist, nor does he perform meritorious deeds; he grasps failure in both worlds.”

‘‘Athāparāyaṃ akkhāto, ekacakkhu ca puggalo;

Dhammādhammena saṭhoso, bhogāni pariyesati.

“Then another is declared, the one-eyed person; being deceitful, he seeks wealth by righteous and unrighteous means.”

‘‘Theyyena kūṭakammena, musāvādena cūbhayaṃ;

Kusalo hoti saṅghātuṃ, kāmabhogī ca mānavo;

Ito so nirayaṃ gantvā, ekacakkhu vihaññati.

“By theft, fraudulent deeds, and false speech, he is skilled at accumulation; this being is an enjoyer of sensual pleasures. From here, having gone to hell, the one-eyed one is tormented.”

‘‘Dvicakkhu pana akkhāto, seṭṭho purisapuggalo;

Dhammaladdhehi bhogehi, uṭṭhānādhigataṃ dhanaṃ.

“But the two-eyed one is declared the best of persons; with wealth obtained righteously, riches acquired through effort.”

‘‘Dadāti seṭṭhasaṅkappo, abyaggamānaso naro;

Upeti bhaddakaṃ ṭhānaṃ, yattha gantvā na socati.

“A man of excellent intention and undistracted mind, he gives. He approaches a good destination, where, having gone, he does not grieve.”

‘‘Andhañca ekacakkhuñca, ārakā parivajjaye;

Dvicakkhuṃ pana sevetha, seṭṭhaṃ purisapuggala’’nti. navamaṃ;

“One should avoid from afar the blind and the one-eyed. But one should associate with the two-eyed, the best of persons.”

10. Avakujjasuttaṃ

10. Discourse on the Overturned

30. ‘‘Tayome[Pg.128], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo. Katamo ca, bhikkhave, avakujjapañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi, bhikkhave, kumbho nikkujjo tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti; evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya nevādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Ayaṃ vuccati, bhikkhave, avakujjapañño puggalo.

30. “Bhikkhus, these three persons are found existing in the world. Which three? The person with overturned wisdom, the person with wisdom like a lap, and the person with vast wisdom. And which, bhikkhus, is the person with overturned wisdom? Here, bhikkhus, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; they proclaim the holy life that is utterly complete and perfectly pure. While sitting in that seat, he does not attend to the beginning of that talk, nor the middle, nor the end. Even after rising from that seat, he does not attend to the beginning of that talk, nor the middle, nor the end. Just as, bhikkhus, water poured into an overturned pot flows off and does not stay; in the same way, bhikkhus, a certain person here frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; they proclaim the holy life that is utterly complete and perfectly pure. While sitting in that seat, he does not attend to the beginning of that talk, nor the middle, nor the end. Even after rising from that seat, he does not attend to the beginning of that talk, nor the middle, nor the end. This, bhikkhus, is called the person with overturned wisdom.”

‘‘Katamo ca, bhikkhave, ucchaṅgapañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhito ca kho tamhā āsanā tassā kathāya nevādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni – tilā taṇḍulā modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya[Pg.129]. Evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Ayaṃ vuccati, bhikkhave, ucchaṅgapañño puggalo.

“And which, bhikkhus, is the person with wisdom like a lap? Here, bhikkhus, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; they proclaim the holy life that is utterly complete and perfectly pure. While sitting in that seat, he attends to the beginning of that talk, and the middle, and the end. But when he has risen from that seat, he does not attend to the beginning of that talk, nor the middle, nor the end. Just as, bhikkhus, a man’s lap might be filled with various edibles—sesame seeds, rice grains, sweets, and jujubes—and when rising from his seat, he might scatter them through a lapse of mindfulness. In the same way, bhikkhus, a certain person here frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; they proclaim the holy life that is utterly complete and perfectly pure. While sitting in that seat, he attends to the beginning of that talk, and the middle, and the end. But when he has risen from that seat, he does not attend to the beginning of that talk, nor the middle, nor the end. This, bhikkhus, is called the person with wisdom like a lap.”

‘‘Katamo ca, bhikkhave, puthupañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti no vivaṭṭati; evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Ayaṃ vuccati, bhikkhave, puthupañño puggalo. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’’nti.

“And which, bhikkhus, is the person with vast wisdom? Here, bhikkhus, a certain person frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; they proclaim the holy life that is utterly complete and perfectly pure. While sitting in that seat, he attends to the beginning of that talk, and the middle, and the end. And even after rising from that seat, he attends to the beginning of that talk, and the middle, and the end. Just as, bhikkhus, water poured into an upright pot stays and does not flow off; in the same way, bhikkhus, a certain person here frequently goes to the monastery to listen to the Dhamma in the presence of the bhikkhus. The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; they proclaim the holy life that is utterly complete and perfectly pure. While sitting in that seat, he attends to the beginning of that talk, and the middle, and the end. And even after rising from that seat, he attends to the beginning of that talk, and the middle, and the end. This, bhikkhus, is called the person with vast wisdom. Indeed, bhikkhus, these three persons are found existing in the world.”

‘‘Avakujjapañño puriso, dummedho avicakkhaṇo;

Abhikkhaṇampi ce hoti, gantā bhikkhūna santike.

“A person with overturned wisdom, foolish and undiscerning, even if he frequently goes to the presence of the bhikkhus,

‘‘Ādiṃ kathāya majjhañca, pariyosānañca tādiso;

Uggahetuṃ na sakkoti, paññā hissa na vijjati.

“such a person is not able to grasp the beginning, the middle, and the end of the talk, for he has no wisdom.”

‘‘Ucchaṅgapañño [Pg.130] puriso, seyyo etena vuccati;

Abhikkhaṇampi ce hoti, gantā bhikkhūna santike.

“A person with wisdom like a lap is said to be better than that one; even if he frequently goes to the presence of bhikkhus,

‘‘Ādiṃ kathāya majjhañca, pariyosānañca tādiso;

Nisinno āsane tasmiṃ, uggahetvāna byañjanaṃ;

Vuṭṭhito nappajānāti, gahitaṃ hissa mussati.

“such a person, seated in that seat, having grasped the beginning, the middle, and the end of the talk, and its phrasing, upon rising does not understand; what he has grasped is forgotten.”

‘‘Puthupañño ca puriso, seyyo etehi vuccati;

Abhikkhaṇampi ce hoti, gantā bhikkhūna santike.

“A person with vast wisdom is said to be better than these; even if he frequently goes to the presence of bhikkhus,

‘‘Ādiṃ kathāya majjhañca, pariyosānañca tādiso;

Nisinno āsane tasmiṃ, uggahetvāna byañjanaṃ.

“such a person, seated in that seat, having grasped the beginning, the middle, and the end of the talk, and its phrasing,

‘‘Dhāreti seṭṭhasaṅkappo, abyaggamānaso naro;

Dhammānudhammappaṭipanno, dukkhassantakaro siyā’’ti. dasamaṃ;

“retains it. A person of excellent resolve, with an undistracted mind, practicing in accordance with the Dhamma, would make an end of suffering.”

Puggalavaggo tatiyo.

The Third Chapter on Persons.

Tassuddānaṃ –

The summary verse for this:

Samiddha -gilāna-saṅkhārā, bahukārā vajirena ca;

Sevi-jiguccha-gūthabhāṇī, andho ca avakujjatāti.

Samiddha, the sick, formations, the very helpful, and with Vajira; one to be associated with, one to be loathed, one who speaks filth, the blind, and the overturned.

4. Devadūtavaggo

4. The Chapter on the Divine Messengers

1.Sabrahmakasuttaṃ

1. The Discourse on Being with Brahmā

31. ‘‘Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. ‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti[Pg.131], bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.

31. “Bhikkhus, those families where parents are honored in the home are with Brahmā. Bhikkhus, those families where parents are honored in the home are with the first teachers. Bhikkhus, those families where parents are honored in the home have those worthy of offerings. ‘Brahmā,’ bhikkhus, is a designation for parents. ‘First teachers,’ bhikkhus, is a designation for parents. ‘Worthy of offerings,’ bhikkhus, is a designation for parents. For what reason? Because, bhikkhus, parents are of great help to their children; they are their producers, their nourishers, and the showers of this world.”

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

“Parents are called ‘Brahmā’ and ‘first teachers’; they are worthy of offerings from their children and are compassionate to their offspring.”

‘‘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 lodging, with anointing and bathing, and with washing their feet.

‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. paṭhamaṃ;

For that service to their parents, the wise praise them right here in this life; and having passed away, they rejoice in heaven.

2. Ānandasuttaṃ

2. The Ānanda Sutta

32. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

32. Then the Venerable Ānanda approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One:

‘‘Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti? ‘‘Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti.

“Venerable sir, could there be for a monk such an attainment of concentration that in this conscious body there would be no underlying tendencies of I-making, mine-making, and conceit, and that externally, in regard to all signs, there would be no underlying tendencies of I-making, mine-making, and conceit, and that he would abide having entered upon that liberation of mind, liberation by wisdom, wherein for one who so abides there are no underlying tendencies of I-making, mine-making, and conceit?” “There could be, Ānanda, for a monk such an attainment of concentration that in this conscious body there would be no underlying tendencies of I-making, mine-making, and conceit, and that externally, in regard to all signs, there would be no underlying tendencies of I-making, mine-making, and conceit, and that he would abide having entered upon that liberation of mind, liberation by wisdom, wherein for one who so abides there are no underlying tendencies of I-making, mine-making, and conceit.”

‘‘Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā [Pg.132] nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti?

“But how, venerable sir, could there be for a monk such an attainment of concentration that in this conscious body there would be no underlying tendencies of I-making, mine-making, and conceit, and that externally, in regard to all signs, there would be no underlying tendencies of I-making, mine-making, and conceit, and that he would abide having entered upon that liberation of mind, liberation by wisdom, wherein for one who so abides there are no underlying tendencies of I-making, mine-making, and conceit?”

‘‘Idhānanda, bhikkhuno evaṃ hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā’’ti.

“Here, Ānanda, it occurs to a monk thus: ‘This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ In this way, Ānanda, there could be for a monk such an attainment of concentration that in this conscious body there would be no underlying tendencies of I-making, mine-making, and conceit, and that externally, in regard to all signs, there would be no underlying tendencies of I-making, mine-making, and conceit, and that he would abide having entered upon that liberation of mind, liberation by wisdom, wherein for one who so abides there are no underlying tendencies of I-making, mine-making, and conceit.”

‘‘Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

“And this, Ānanda, was spoken by me with reference to this in the Pārāyana, in Puṇṇaka’s Question:

‘‘Saṅkhāya lokasmiṃ paroparāni,Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso,Atāri so jātijaranti brūmī’’ti. dutiyaṃ;

“Having comprehended the high and low in the world, for whom there is no wavering anywhere in the world; peaceful, smokeless, untroubled, and without longing—he has crossed over birth and aging, I say.”

3. Sāriputtasuttaṃ

3. The Sāriputta Sutta

33. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘saṃkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; saṃkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; aññātāro ca dullabhā’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā saṃkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṃkhittavitthārenapi dhammaṃ deseyya. Bhavissanti dhammassa aññātāro’’ti.

33. Then the Venerable Sāriputta approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. While he was sitting to one side, the Blessed One said to the Venerable Sāriputta: “Sāriputta, I might teach the Dhamma briefly; I might teach the Dhamma in detail; I might teach the Dhamma both briefly and in detail; but those who can understand are rare.” “Now is the time, Blessed One; now is the time, Sublime One, for the Blessed One to teach the Dhamma briefly, in detail, or both briefly and in detail. There will be those who will understand the Dhamma.”

‘‘Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ – ‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ [Pg.133] upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti. Evañhi kho, sāriputta, sikkhitabbaṃ.

“Therefore, Sāriputta, you should train thus: ‘In this conscious body, the underlying tendencies of I-making, mine-making, and conceit will not be; and externally, in regard to all signs, the underlying tendencies of I-making, mine-making, and conceit will not be. And we will abide having entered upon that liberation of mind, liberation by wisdom, wherein the underlying tendencies of I-making, mine-making, and conceit do not arise.’ Thus indeed, Sāriputta, should you train.

‘‘Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati; ayaṃ vuccati, sāriputta – ‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’. Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane udayapañhe –

“And when, Sāriputta, for a monk the underlying tendencies of I-making, mine-making, and conceit do not arise in this conscious body, and the underlying tendencies of I-making, mine-making, and conceit do not arise externally in regard to all signs, and he abides having entered upon that liberation of mind, liberation by wisdom, wherein the underlying tendencies of I-making, mine-making, and conceit do not arise—this, Sāriputta, is called a monk who has cut off craving, overcome the fetter, and by correctly penetrating conceit, has made an end of suffering. And this, Sāriputta, is what was spoken by me in reference to this in the Pārāyana, in the Questions of Udaya:

‘‘Pahānaṃ kāmasaññānaṃ, domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

‘The abandonment of both perceptions of sensual pleasure and displeasure, the dispelling of sloth, and the prevention of remorse.

‘‘Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana’’nti. tatiyaṃ;

‘Purified by equanimity and mindfulness, preceded by thought on the Dhamma; I proclaim liberation through final knowledge, the breaking up of ignorance.’”

4. Nidānasuttaṃ

4. The Sutta on Causes

34. ‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.

34. “Monks, these three are the causes for the arising of kamma. What are the three? Greed is a cause for the arising of kamma, hatred is a cause for the arising of kamma, delusion is a cause for the arising of kamma.

‘‘Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Monks, whatever kamma is performed out of greed—born of greed, having greed as its cause, having greed as its origin—wherever one's existence arises, there that kamma ripens. Wherever that kamma ripens, there one experiences the result of that kamma, either in this very life, or in the next life, or in subsequent existences.

‘‘Yaṃ[Pg.134], bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Monks, whatever kamma is performed out of hatred—born of hatred, having hatred as its cause, having hatred as its origin—wherever one's existence arises, there that kamma ripens. Wherever that kamma ripens, there one experiences the result of that kamma, either in this very life, or in the next life, or in subsequent existences.

‘‘Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Monks, whatever kamma is performed out of delusion—born of delusion, having delusion as its cause, having delusion as its origin—wherever one's existence arises, there that kamma ripens. Wherever that kamma ripens, there one experiences the result of that kamma, either in this very life, or in the next life, or in subsequent existences.

‘‘Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṃ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Monks, it is like seeds that are unbroken, unrotten, unharmed by wind and sun, possessing a core, and well-stored, sown in a good field, in well-prepared soil. And the heavens would bestow a proper stream of rain. Thus, monks, those seeds would come to growth, increase, and abundance. Even so, monks, whatever kamma is performed out of greed—born of greed, having greed as its cause, having greed as its origin—wherever one's existence arises, there that kamma ripens. Wherever that kamma ripens, there one experiences the result of that kamma, either in this very life, or in the next life, or in subsequent existences.

‘‘Yaṃ dosapakataṃ kammaṃ…pe… yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“Whatever kamma is performed out of hatred… and so on… whatever kamma is performed out of delusion—born of delusion, having delusion as its cause, having delusion as its origin—wherever one's existence arises, there that kamma ripens. Wherever that kamma ripens, there one experiences the result of that kamma, either in this very life, or in the next life, or in subsequent existences. Indeed, monks, these are the three causes for the arising of kamma.

‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.

“Monks, these three are the causes for the arising of kamma. What are the three? Non-greed is a cause for the arising of kamma, non-hatred is a cause for the arising of kamma, non-delusion is a cause for the arising of kamma.

‘‘Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Monks, whatever kamma is performed out of non-greed—born of non-greed, having non-greed as its cause, having non-greed as its origin—when greed has departed, that kamma is abandoned, its root is cut off, it is made like a palm-tree stump, it is brought to a state of non-existence, and it is of a nature not to arise in the future.

‘‘Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Monks, whatever kamma is performed out of non-hatred—born of non-hatred, having non-hatred as its cause, having non-hatred as its origin—when hatred has departed, that kamma is abandoned, its root is cut off, it is made like a palm-tree stump, it is brought to a state of non-existence, and it is of a nature not to arise in the future.

‘‘Yaṃ[Pg.135], bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Monks, whatever kamma is performed out of non-delusion—born of non-delusion, having non-delusion as its cause, having non-delusion as its origin—when delusion has departed, that kamma is abandoned, its root is cut off, it is made like a palm-tree stump, it is brought to a state of non-existence, and it is of a nature not to arise in the future.

‘‘Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni. Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Monks, it is like seeds that are unbroken, unrotten, unharmed by wind and sun, possessing a core, and well-stored. A person might burn them with fire; having burned them with fire, might reduce them to ash; having reduced them to ash, might winnow them in a great wind or let them be carried away by a swift-flowing river. Thus, monks, those seeds would have their roots cut off, be made like a palm-tree stump, be brought to a state of non-existence, and be of a nature not to arise in the future. Even so, monks, whatever kamma is performed out of non-greed—born of non-greed, having non-greed as its cause, having non-greed as its origin—when greed has departed, that kamma is abandoned, its root is cut off, it is made like a palm-tree stump, it is brought to a state of non-existence, and it is of a nature not to arise in the future.

‘‘Yaṃ adosapakataṃ kammaṃ…pe… yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti…pe… āyatiṃ anuppādadhammaṃ. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti.

“Whatever kamma is performed out of non-hatred… and so on… whatever kamma is performed out of non-delusion—born of non-delusion, having non-delusion as its cause, having non-delusion as its origin—when delusion has departed, that kamma is abandoned… and so on… and it is of a nature not to arise in the future. Indeed, monks, these are the three causes for the arising of kamma.”

‘‘Lobhajaṃ dosajañceva, mohajañcāpaviddasu;

Yaṃ tena pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;

Idheva taṃ vedaniyaṃ, vatthu aññaṃ na vijjati.

“Whatever kamma, born of greed, hatred, and delusion, the unwise person performs, whether it be small or great: that kamma is to be experienced right here; no other basis for it is found.

‘‘Tasmā lobhañca dosañca, mohajañcāpi viddasu;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe’’ti. catutthaṃ;

“Therefore, a wise bhikkhu, developing true knowledge, abandons kamma born of greed, hatred, and delusion, and thereby should abandon all woeful states.”

5. Hatthakasuttaṃ

5. The Discourse to Hatthaka

35. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca – ‘‘kacci, bhante, bhagavā sukhamasayitthā’’ti? ‘‘Evaṃ[Pg.136], kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’’ti.

35. Thus have I heard. At one time the Blessed One was dwelling at Āḷavī, at Gomagga, in the Siṃsapā forest, on a spread of leaves. Then Hatthaka of Āḷavī, while walking and wandering for exercise, saw the Blessed One seated on a spread of leaves at Gomagga, in the Siṃsapā forest. Having seen him, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Hatthaka of Āḷavī said to the Blessed One: "Venerable Sir, did the Blessed One sleep comfortably?" "Yes, young man, I slept comfortably. And of those in the world who sleep comfortably, I am one."

‘‘Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha – ‘evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’’’ti.

“Venerable sir, the winter night is cold; it is the eight-day interval, a time of falling snow. The ground is hard, made rough by cattle hooves; the spread of leaves is thin; the leaves of the tree are sparse; the saffron robes are cold; and a cold, piercing wind blows. And yet the Blessed One says: ‘Yes, prince, I slept comfortably. And of those in the world who sleep comfortably, I am one.’”

‘‘Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya ; catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Sukhaṃ so, bhante, sayeyya. Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro’’ti.

“In that case, prince, I will question you in return on this very matter. Answer as you see fit. What do you think, prince? Suppose there were a householder or a householder’s son who had a gabled house, plastered inside and out, free from drafts, with fastened bolts and closed windows. Therein he would have a couch spread with a long-fleeced woolen coverlet, a white woolen coverlet, a floral-patterned coverlet, and covered over with an excellent spread of kadali deer hide; it would have a canopy above and red cushions at both ends. An oil lamp would be burning there, and his four pleasing wives would be attending to him in pleasing ways. What do you think, prince? Would he sleep comfortably or not? What is your thought on this?” “He would sleep comfortably, venerable sir. He would be one of those in the world who sleep comfortably.”

‘‘Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā’’ti? ‘‘Evaṃ, bhante’’ti.

“What do you think, prince? Might there arise for that householder or householder’s son torments born of lust, whether bodily or mental, by which, being burned by those torments born of lust, he would sleep in suffering?” “So it is, venerable sir.”

‘‘Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthaṃ.

“Prince, by whichever torments born of lust that householder or householder’s son is burned and sleeps in suffering, that lust has been abandoned by the Tathāgata, its root cut off, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise again in the future. Therefore, I slept comfortably.

‘‘Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā…pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā’’ti? ‘‘Evaṃ, bhante’’ti.

“What do you think, prince? Might there arise for that householder or householder’s son torments born of hatred… or torments born of delusion, whether bodily or mental, by which, being burned by those torments born of delusion, he would sleep in suffering?” “So it is, venerable sir.”

‘‘Ye [Pg.137] hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayittha’’nti.

“Prince, by whichever torments born of delusion that householder or householder’s son is burned and sleeps in suffering, that delusion has been abandoned by the Tathāgata, its root cut off, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise again in the future. Therefore, I slept comfortably.”

‘‘Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;

Yo na limpati kāmesu, sītibhūto nirūpadhi.

“Always, indeed, the brahmin who is fully extinguished sleeps in comfort; he who does not cling to sensual pleasures, having become cool and without attachments.

‘‘Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;

Upasanto sukhaṃ seti, santiṃ pappuyya cetaso’’ti. pañcamaṃ;

“Having cut off all attachments, having dispelled anguish in the heart, the one at peace sleeps in comfort, having attained the mind’s tranquility.”

6. Devadūtasuttaṃ

6. The Discourse on the Divine Messengers

36. ‘‘Tīṇimāni, bhikkhave, devadūtāni. Katamāni tīṇi? Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’’’ti.

36. “Bhikkhus, there are these three divine messengers. What three? Here, bhikkhus, a certain person engages in misconduct by body, speech, and mind. Having done so, with the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a place of downfall, in hell. Then, bhikkhus, the hell-wardens seize him by his various arms and present him to King Yama, saying: ‘Your Majesty, this man was disrespectful to his mother, disrespectful to his father, disrespectful to ascetics, disrespectful to brahmins, and did not honor the elders in his family. May Your Majesty impose a punishment upon him.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama questions, investigates, and interrogates that person concerning the first divine messenger: ‘My good man, did you not see the first divine messenger who had appeared among humans?’ He replies: ‘I did not see him, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagatta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, did you not see among humans a woman or a man, eighty, ninety, or a hundred years of age, old, bent like a roof-rafter, stooped, dependent on a staff, going along trembling, afflicted, with youth gone, with broken teeth, gray hair, sparse hair, a bald head, wrinkled, and with a body covered in dark spots?’ He replies: ‘I saw, venerable sir.’”

‘‘Tamenaṃ[Pg.138], bhikkhave, yamo rājā evamāha – ‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, being a discerning and mature person, did it not occur to you: “I, too, am subject to aging; I have not gone beyond aging. Come now, let me do what is good by body, speech, and mind”?’ He replies: ‘I was not able, venerable sir. I was heedless, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, it is because of your heedlessness that you did not do what is good by body, speech, and mind. Truly, my good man, they will deal with you in accordance with that heedlessness. Indeed, this evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and associates, nor by your kinsmen and relatives, nor by the devas, nor by ascetics and brahmins. Rather, this evil kamma was done by you alone, and you alone will experience its result.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’ti. ‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamāna’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama, having questioned, investigated, and interrogated him concerning the first messenger of death, questions, investigates, and interrogates him concerning the second messenger of death: ‘My good man, did you not see the second messenger of death who had appeared among humans?’ He replies thus: ‘I did not see him, venerable sir.’ Then, bhikkhus, King Yama says this to him: ‘My good man, did you not see among humans a woman or a man who was sick, in pain, gravely ill, lying fallen in their own urine and feces, being lifted up by others and being put to bed by others?’ He replies thus: ‘I saw, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, being a discerning and mature person, did this not occur to you: “I, too, am subject to illness, I have not gone beyond illness. Come now, let me do what is good by body, speech, and mind”?’ He replies thus: ‘I was not able, venerable sir. I was heedless, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi [Pg.139] kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, it is because of your heedlessness that you did not do what is good by body, speech, and mind. Truly, my good man, they will deal with you in accordance with that heedlessness. Indeed, this evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and associates, nor by your kinsmen and relatives, nor by the devas, nor by ascetics and brahmins. Rather, this evil kamma was done by you alone, and you alone will experience its result.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūta’nti? So evamāha – ‘nāddasaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama, having questioned, investigated, and interrogated him concerning the second messenger of death, questions, investigates, and interrogates him concerning the third messenger of death: ‘My good man, did you not see the third messenger of death who had appeared among humans?’ He replies thus: ‘I did not see him, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajāta’nti? So evamāha – ‘addasaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, did you not see among humans a woman or a man dead for one day, two days, or three days, bloated, discolored, and festering?’ He replies thus: ‘I saw, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, being a discerning and mature person, did this not occur to you: “I, too, am subject to death, I have not gone beyond death. Come now, let me do what is good by body, speech, and mind”?’ He replies thus: ‘I was not able, venerable sir. I was heedless, venerable sir.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’’’ti.

“Then, bhikkhus, King Yama says this to him: ‘My good man, it is because of your heedlessness that you did not do what is good by body, speech, and mind. Truly, my good man, they will deal with you in accordance with that heedlessness. Indeed, this evil kamma of yours was not done by your mother, nor by your father, nor by your brother, nor by your sister, nor by your friends and associates, nor by your kinsmen and relatives, nor by the devas, nor by ascetics and brahmins. Rather, this evil kamma was done by you alone, and you alone will experience its result.’”

‘‘Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Then, bhikkhus, King Yama, having questioned, investigated, and interrogated him concerning the third messenger of death, becomes silent. Then, bhikkhus, the hell-wardens inflict upon him the torture called the fivefold binding. They drive a hot iron stake through his hand. They drive a hot iron stake through his second hand. They drive a hot iron stake through his foot. They drive a hot iron stake through his second foot. They drive a hot iron stake through the middle of his chest. There he experiences painful, sharp, harsh, and bitter feelings, and he does not die so long as that evil kamma is not exhausted.”

‘‘Tamenaṃ[Pg.140], bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Then, bhikkhus, the hell-wardens, having made him lie down, chop him with axes. There he experiences painful, sharp, harsh, and bitter feelings, and he does not die so long as that evil kamma is not exhausted.”

‘‘Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

“Then, bhikkhus, the hell-wardens seize him with feet up and head down and plane him with adzes... Then, bhikkhus, the hell-wardens harness him to a chariot and lead him forward and back over ground that is burning, blazing, and glowing... Then, bhikkhus, the hell-wardens make him ascend and descend a great mountain of embers that is burning, blazing, and glowing... Then, bhikkhus, the hell-wardens seize him with feet up and head down and cast him into a hot iron cauldron that is burning, blazing, and glowing. There, being cooked, he rises with the foam, sometimes going up, sometimes going down, and sometimes going sideways. There he experiences painful, sharp, harsh, and bitter feelings, and he does not die so long as that evil kamma is not exhausted. Then, bhikkhus, the hell-wardens cast him into the Great Hell. And that Great Hell, bhikkhus—”

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

“It is four-cornered, with four gates, divided into portions and measured; surrounded by an iron wall, and covered over with iron.”

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ti.

Its ground is made of iron, blazing and endowed with fire; it stands pervading for a hundred yojanas all around, always.

‘‘Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – ‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyya’nti. Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī’’ti.

“Bhikkhus, it has happened in the past that this thought occurred to King Yama: ‘Indeed, sirs, those in the world who do evil deeds are made to undergo such various kinds of tortures. Oh, that I might attain the human state, and that a Tathāgata, an Arahant, a Perfectly Enlightened One, might arise in the world. And that I might attend upon that Blessed One, and that Blessed One might teach me the Dhamma, and that I might understand the Dhamma of that Blessed One.’ Bhikkhus, I do not say this having heard it from another ascetic or brahmin. But rather, bhikkhus, I speak only of what has been known by myself, seen by myself, and realized by myself.”

‘‘Coditā [Pg.141] devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

Those mortals who, being urged by the divine messengers, are heedless—those people, having gone to an inferior existence, sorrow for a long time.

‘‘Ye ca kho devadūtehi, santo sappurisā idha;

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

But those serene and good persons here who, being urged by the divine messengers, are never heedless in regard to the Noble Dhamma.

‘‘Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

Seeing the danger in clinging, the cause of birth and death, they are liberated without clinging in the destruction of birth and death.

‘‘Te appamattā sukhino, diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā, sabbadukkhaṃ upaccagu’’nti. chaṭṭhaṃ;

Being heedful, they are happy, fully quenched in this very life. Having transcended all enmity and fear, they have overcome all suffering.

7. Catumahārājasuttaṃ

7. The Discourse on the Four Great Kings

37. ‘‘Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’’’ti.

7. “On the eighth day of the fortnight, bhikkhus, the ministers of the assembly of the Four Great Kings wander this world, investigating: ‘Are there many people among humans who are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, who honor the elders in their clan, observe the Uposatha, are vigilant, and perform meritorious deeds?’ On the fourteenth day of the fortnight, bhikkhus, the sons of the Four Great Kings wander this world, investigating: ‘Are there many people among humans who are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, who honor the elders in their clan, observe the Uposatha, are vigilant, and perform meritorious deeds?’ On that Uposatha day, the fifteenth, bhikkhus, the Four Great Kings themselves wander this world, investigating: ‘Are there many people among humans who are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, who honor the elders in their clan, observe the Uposatha, are vigilant, and perform meritorious deeds?’”

‘‘Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena kho, bhikkhave[Pg.142], devā tāvatiṃsā anattamanā honti – ‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’’’ti.

37. “If, bhikkhus, few people among humans are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, honor the elders of their family, observe the Uposatha, are vigilant, and perform meritorious deeds, then, bhikkhus, the Four Great Kings report this to the gods of the Thirty-Three, assembled and seated in the Sudhammā Hall: ‘Few indeed, sirs, are the people among humans who are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, honor the elders of their family, observe the Uposatha, are vigilant, and perform meritorious deeds.’ Then, bhikkhus, the gods of the Thirty-Three become displeased, thinking: ‘Alas, sirs, the divine hosts will decline, and the hosts of the asuras will be filled!’”

‘‘Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena, bhikkhave, devā tāvatiṃsā attamanā honti – ‘dibbā vata, bho, kāyā paripūrissanti, parihāyissanti asurakāyā’’’ti.

“But if, bhikkhus, many people among humans are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, honoring the elders of their family, observing the Uposatha, are vigilant, and performing meritorious deeds, then, bhikkhus, the Four Great Kings report this to the gods of the Thirty-Three, assembled and seated in the Sudhammā Hall: ‘Many indeed, sirs, are the people among humans who are dutiful to their mothers, dutiful to their fathers, dutiful to ascetics, dutiful to brahmins, honoring the elders of their family, observing the Uposatha, are vigilant, and perform meritorious deeds.’ Then, bhikkhus, the gods of the Thirty-Three are delighted, thinking: ‘Truly, sirs, the divine hosts will be filled, and the hosts of the asuras will diminish!’”

‘‘Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“It has happened in the past, bhikkhus, that Sakka, lord of the devas, while exhorting the Tāvatiṃsa devas, on that occasion recited this verse:

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

“On the fourteenth, the fifteenth, and the eighth day of the fortnight, and also on the special observance day of the fortnight, one who would be like me should observe the Uposatha, complete with its eight factors.”

‘‘Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.

“But, bhikkhus, that verse by Sakka, lord of the devas, was badly sung, not well sung; badly spoken, not well spoken. For what reason? Because, bhikkhus, Sakka, lord of the devas, is not free from lust, not free from hatred, not free from delusion.”

‘‘Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –

“But, bhikkhus, for that bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is liberated through right knowledge—for such a bhikkhu it is fitting to say:

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

“On the fourteenth, the fifteenth, and the eighth day of the fortnight, and also on the special observance day of the fortnight, one who would be like me should observe the Uposatha, complete with its eight factors.”

‘‘Taṃ [Pg.143] kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho’’ti. Sattamaṃ.

“For what reason? Because, bhikkhus, that bhikkhu is free from lust, free from hatred, and free from delusion.”

8. Dutiyacatumahārājasuttaṃ

8. The Second Discourse on the Four Great Kings

38. ‘‘Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“It has happened in the past, bhikkhus, that Sakka, lord of the devas, while wishing to inform the Tāvatiṃsa devas, on that occasion recited this verse:

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

8. ‘Whoever is a person like me should observe the Uposatha on the fourteenth, the fifteenth, and the eighth day of the fortnight, as well as the special observance days of the fortnight, complete with its eight factors.’

‘‘Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.

“But, monks, that verse by Sakka, the lord of the devas, was poorly sung, not well sung; poorly spoken, not well spoken. For what reason? Because Sakka, the lord of the devas, is not freed from birth, aging, death, from sorrows, lamentations, pains, griefs, and despairs; he is not freed from suffering, I say.

‘‘Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –

“But, monks, for that monk who is an Arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own true goal, whose fetter of existence is destroyed, and who is liberated through right and perfect knowledge—for such a monk, monks, it is fitting to say:

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro’’ti.

‘Whoever is a person like me should observe the Uposatha on the fourteenth, the fifteenth, and the eighth day of the fortnight, as well as the special observance days of the fortnight, complete with its eight factors.’

‘‘Taṃ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī’’ti. Aṭṭhamaṃ.

“For what reason? Because, monks, that monk is freed from birth, aging, death, from sorrows, lamentations, pains, griefs, and despairs; he is freed from suffering, I say.” The eighth.

9. Sukhumālasuttaṃ

9. The Discourse on Delicacy

39. ‘‘Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo. Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. Ekattha sudaṃ, bhikkhave, uppalaṃ vappati, ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya. Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi. Kāsikaṃ[Pg.144], bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo. Rattindivaṃ kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati – ‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’’’ti.

39. “Monks, I was delicate, extremely delicate, exceedingly delicate. In my father’s residence, ponds were made for me. In one, blue lotuses were planted; in another, red lotuses; and in another, white lotuses, all for my sake. I did not use any sandalwood that was not from Kāsi. My turban was from Kāsi, my tunic was from Kāsi, my lower garment was from Kāsi, and my upper robe was from Kāsi. Day and night a white parasol was held over me, with the thought: ‘Let neither cold nor heat, nor grass, nor dust, nor dew touch him.’

‘‘Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ – eko hemantiko, eko gimhiko, eko vassiko. So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.

“For me, monks, there were three palaces: one for the winter, one for the summer, and one for the rainy season. In the palace for the rainy season, monks, for the four months of the rains, I was entertained by musicians, with no men among them, and I did not descend from the palace. And just as in the homes of others, the slaves, workers, and servants are given a meal of broken rice with sour gruel as a second dish, even so in my father’s residence, the slaves, workers, and servants were given fine rice with meat.

‘‘Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi – ‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. Ahañceva kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.

“To me, monks, who was endowed with such fortune and was so exceedingly delicate, this thought occurred: ‘An uninstructed worldling, though himself subject to aging and not having gone beyond aging, is horrified, humiliated, and disgusted when he sees another who is old, overlooking his own situation. I, too, am subject to aging and have not gone beyond aging. If I, being subject to aging and not having gone beyond aging, were to be horrified, humiliated, and disgusted on seeing another who is old, that would not be fitting for me.’ As I reflected thus, monks, all my intoxication with youth was entirely abandoned.

‘‘Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.

“‘An uninstructed worldling, though himself subject to illness and not having gone beyond illness, is horrified, humiliated, and disgusted when he sees another who is ill, overlooking his own situation. I, too, am subject to illness and have not gone beyond illness. If I, being subject to illness and not having gone beyond illness, were to be horrified, humiliated, and disgusted on seeing another who is ill, that would not be fitting for me.’ As I reflected thus, monks, all my intoxication with health was entirely abandoned.

‘‘Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana [Pg.145] maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpa’nti. Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī’’ti.

“‘An uninstructed worldling, though himself subject to death and not having gone beyond death, is horrified, humiliated, and disgusted when he sees another who is dead, overlooking his own situation. I, too, am subject to death and have not gone beyond death. If I, being subject to death and not having gone beyond death, were to be horrified, humiliated, and disgusted on seeing another who is dead, that would not be fitting for me.’ As I reflected thus, monks, all my intoxication with life was entirely abandoned.”

‘‘Tayome, bhikkhave, madā. Katame tayo? Yobbanamado, ārogyamado, jīvitamado. Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ārogyamadamatto vā, bhikkhave, assutavā puthujjano…pe… jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Monks, there are these three intoxications. Which three? The intoxication of youth, the intoxication of health, and the intoxication of life. An uninstructed worldling, monks, intoxicated with the intoxication of youth, engages in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in the plane of misery, a bad destination, a state of ruin, in hell. Intoxicated with the intoxication of health, monks, an uninstructed worldling... he is reborn in the plane of misery, a bad destination, a state of ruin, in hell. Intoxicated with the intoxication of life, monks, an uninstructed worldling engages in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in the plane of misery, a bad destination, a state of ruin, in hell.

‘‘Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu…pe… jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī’’ti.

“Monks, a monk intoxicated with the intoxication of youth renounces the training and returns to the lower life. Monks, a monk intoxicated with the intoxication of health... Monks, a monk intoxicated with the intoxication of life renounces the training and returns to the lower life.”

‘‘Byādhidhammā jarādhammā, atho maraṇadhammino;

Yathādhammā tathāsantā, jigucchanti puthujjanā.

Ordinary people are by nature subject to sickness, aging, and death. Though they themselves are of such a nature, they are disgusted upon seeing another.

‘‘Ahañce taṃ jiguccheyyaṃ, evaṃdhammesu pāṇisu;

Na metaṃ patirūpassa, mama evaṃ vihārino.

If I were to feel disgust towards beings who are of such a nature, it would not be fitting for me, who lives in such a way.

‘‘Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

So I, dwelling thus, having known the Dhamma that is free from attachments, understood the intoxications that exist in health, in youth, and in life.

‘‘Sabbe made abhibhosmi, nekkhamme daṭṭhu khemataṃ;

Tassa me ahu ussāho, nibbānaṃ abhipassato.

I have overcome all intoxications, having seen the security in renunciation. For me, who was clearly seeing Nibbāna, exertion arose.

‘‘Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

Anivatti bhavissāmi, brahmacariyaparāyaṇo’’ti. navamaṃ;

Now I am not fit to indulge in sensual pleasures; I will not turn back, I will be devoted to the holy life.

10. Ādhipateyyasuttaṃ

10. The Discourse on Masteries

40. ‘‘Tīṇimāni[Pg.146], bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpa’nti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.

40. “Monks, there are these three masteries. What three? Mastery of self, mastery of the world, and mastery of the Dhamma. And what, monks, is mastery of self? Here, monks, a monk who has gone to the forest, or to the root of a tree, or to a secluded place reflects thus: ‘It is certainly not for the sake of robes that I have gone forth from the household life into homelessness. Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of existence have I gone forth from the household life into homelessness. But rather, I am beset by birth, aging, and death; by sorrows, lamentations, pains, griefs, and despairs. I am beset by suffering, oppressed by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ If I, who have gone forth from the household life into homelessness after abandoning sensual pleasures of a certain kind, were to seek those same kinds of sensual pleasures or even worse ones, that would not be fitting for me.’ He reflects thus: ‘My energy will be aroused and unflagging, my mindfulness will be established and unconfused, my body will be tranquil and untroubled, my mind will be concentrated and unified.’ Making himself the master, he abandons the unwholesome and develops the wholesome, abandons the blameworthy and develops the blameless, and maintains himself in purity. This, monks, is called mastery of self.

‘‘Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti. Tepi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ [Pg.147] saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.

“And what, monks, is mastery of the world? Here, monks, a monk who has gone to the forest, or to the root of a tree, or to a secluded place reflects thus: ‘It is certainly not for the sake of robes that I have gone forth from the household life into homelessness. Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of existence have I gone forth from the household life into homelessness. But rather, I am beset by birth, aging, and death; by sorrows, lamentations, pains, griefs, and despairs. I am beset by suffering, oppressed by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ If I, having gone forth thus, were to think thoughts of sensual desire, or thoughts of ill will, or thoughts of harming—well, this world-system is vast. And in this vast world-system there are ascetics and brahmins who are powerful, who possess the divine eye, who know the minds of others. They see from afar, and even when near they are not seen; they know the minds of others with their own minds. They would know me thus: ‘Look, friends, at this clansman who went forth in faith from the household life into homelessness, yet dwells intermingled with evil, unwholesome states.’ There are also deities who are powerful, who possess the divine eye, who know the minds of others. They see from afar, and even when near they are not seen; they know the minds of others with their own minds. They too would know me thus: ‘Look, friends, at this clansman who went forth in faith from the household life into homelessness, yet dwells intermingled with evil, unwholesome states.’ He reflects thus: ‘My energy will be aroused and unflagging, my mindfulness will be established and unconfused, my body will be tranquil and untroubled, my mind will be concentrated and unified.’ Making the world his master, he abandons the unwholesome and develops the wholesome, abandons the blameworthy and develops the blameless, and maintains himself in purity. This, monks, is called mastery of the world.”

‘‘Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpa’nti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī’’ti.

“And what, monks, is sovereignty of the Dhamma? Here, monks, a monk who has gone to the wilderness, to the foot of a tree, or to an empty dwelling reflects thus: ‘It is not for the sake of robes that I have gone forth from the household life into homelessness. Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of existence have I gone forth from the household life into homelessness. But rather, I am immersed in birth, aging, and death; in sorrows, lamentations, pains, griefs, and despairs. I am immersed in suffering, oppressed by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ The Dhamma has been well-proclaimed by the Blessed One: visible here and now, timeless, inviting one to come and see, leading onward, to be personally experienced by the wise. There are my companions in the holy life who dwell knowing and seeing this Dhamma. If I, having gone forth in such a well-proclaimed Dhamma and Discipline, were to dwell lazy and heedless, that would not be fitting for me.’ He reflects thus: ‘My energy will be aroused and unflagging, my mindfulness established and unconfused, my body calmed and untroubled, my mind concentrated and one-pointed.’ Making the Dhamma itself sovereign, he abandons the unwholesome and develops the wholesome; he abandons what is blameworthy and develops what is blameless; he maintains himself in purity. This, monks, is called sovereignty of the Dhamma. These, monks, are the three sovereignties.”

‘‘Natthi loke raho nāma, pāpakammaṃ pakubbato;

Attā te purisa jānāti, saccaṃ vā yadi vā musā.

“There is no secret place in the world for one who commits an evil deed; your own self, O man, knows whether it is true or false.

‘‘Kalyāṇaṃ [Pg.148] vata bho sakkhi, attānaṃ atimaññasi;

Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.

“Indeed, good sir, a worthy witness, you hold your own self in contempt, you who conceal the evil that is present within yourself.

‘‘Passanti devā ca tathāgatā ca,Lokasmiṃ bālaṃ visamaṃ carantaṃ;

Tasmā hi attādhipateyyako ca,Lokādhipo ca nipako ca jhāyī.

“The devas and the Tathāgatas see the fool behaving unrighteously in the world. Therefore, one should be one for whom the self is sovereign, for whom the world is sovereign, wise, and meditative.

‘‘Dhammādhipo ca anudhammacārī,Na hīyati saccaparakkamo muni;

Pasayha māraṃ abhibhuyya antakaṃ,Yo ca phusī jātikkhayaṃ padhānavā;

So tādiso lokavidū sumedho,Sabbesu dhammesu atammayo munī’’ti. dasamaṃ;

“A sage of true effort, for whom the Dhamma is sovereign and who lives in accordance with the Dhamma, does not decline. And one endowed with striving who, having forcefully subdued Māra and overcome the Ender, attains the exhaustion of birth—such a one, a knower of the world, of good wisdom, is a sage not made of craving in regard to any phenomena.”

Devadūtavaggo catuttho.

The Fourth Chapter: The Divine Messengers.

Tassuddānaṃ –

The summary for this chapter:

Brahma ānanda sāriputto, nidānaṃ hatthakena ca;

Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.

Brahma, Ānanda, Sāriputta, Nidāna, and Hatthaka; the Messengers, two on Kings, Sukhumāla, and Ādhipateyya.

5. Cūḷavaggo

5. The Minor Chapter

1. Sammukhībhāvasuttaṃ

1. The Sutta on Presence

41. ‘‘Tiṇṇaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Katamesaṃ tiṇṇaṃ? Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Dakkhiṇeyyānaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Imesaṃ kho, bhikkhave, tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavatī’’ti. Paṭhamaṃ.

41. “Monks, due to the presence of three things, a faithful clansman generates much merit. What three? Due to the presence of faith, monks, a faithful clansman generates much merit. Due to the presence of a gift, monks, a faithful clansman generates much merit. Due to the presence of those worthy of offerings, monks, a faithful clansman generates much merit. Indeed, monks, it is due to the presence of these three things that a faithful clansman generates much merit.”

2. Tiṭhānasuttaṃ

2. The Sutta on Three Conditions

42. ‘‘Tīhi[Pg.149], bhikkhave, ṭhānehi saddho pasanno veditabbo. Katamehi tīhi? Sīlavantānaṃ dassanakāmo hoti, saddhammaṃ sotukāmo hoti, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo’’.

42. “Monks, a faithful, devoted person is to be known by three conditions. What three? He is desirous of seeing the virtuous; he is desirous of hearing the good Dhamma; and he dwells at home with a mind devoid of the stain of stinginess, open-handed, with clean hands, delighting in relinquishment, fit to be asked, delighting in giving and sharing. By these three conditions, monks, a faithful, devoted person is to be known.”

‘‘Dassanakāmo sīlavataṃ, saddhammaṃ sotumicchati;

Vinaye maccheramalaṃ, sa ve saddhoti vuccatī’’ti. dutiyaṃ;

“One who desires to see the virtuous, who wishes to hear the good Dhamma, and who removes the stain of stinginess—that one, indeed, is called faithful.”

3. Atthavasasuttaṃ

3. The Sutta on Benefits

43. ‘‘Tayo, bhikkhave, atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ. Katame tayo? Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca. Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṃ dhammaṃ desetu’’nti. Tatiyaṃ.

43. “Monks, one who sees three benefits is indeed fit to teach the Dhamma to others. What three? The one who teaches the Dhamma is sensitive to the meaning and sensitive to the Dhamma. The one who listens to the Dhamma is sensitive to the meaning and sensitive to the Dhamma. Both the one who teaches the Dhamma and the one who listens to the Dhamma are sensitive to the meaning and sensitive to the Dhamma. Seeing these three benefits, monks, one is indeed fit to teach the Dhamma to others.”

4. Kathāpavattisuttaṃ

4. The Sutta on the Arising of Discourse

44. ‘‘Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti. Katamehi tīhi? Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca. Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī’’ti. Catutthaṃ.

44. “Monks, due to three conditions, a discourse proceeds. What three? The one who teaches the Dhamma is sensitive to the meaning and sensitive to the Dhamma. The one who listens to the Dhamma is sensitive to the meaning and sensitive to the Dhamma. Both the one who teaches the Dhamma and the one who listens to the Dhamma are sensitive to the meaning and sensitive to the Dhamma. Due to these three conditions, monks, a discourse proceeds.”

5. Paṇḍitasuttaṃ

5. The Sutta on the Wise

45. ‘‘Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni. Katamāni tīṇi? Dānaṃ, bhikkhave, paṇḍitapaññattaṃ sappurisapaññattaṃ. Pabbajjā, bhikkhave[Pg.150], paṇḍitapaññattā sappurisapaññattā. Mātāpitūnaṃ, bhikkhave, upaṭṭhānaṃ paṇḍitapaññattaṃ sappurisapaññattaṃ. Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānī’’ti.

45. “Monks, these three are declared by the wise, declared by good people. What three? Giving, monks, is declared by the wise, declared by good people. Going forth, monks, is declared by the wise, declared by good people. Attending to one's mother and father, monks, is declared by the wise, declared by good people. These, monks, are the three declared by the wise, declared by good people.”

‘‘Sabbhi dānaṃ upaññattaṃ, ahiṃsā saṃyamo damo;

Mātāpitu upaṭṭhānaṃ, santānaṃ brahmacārinaṃ.

Giving is praised by the good, as are non-harming, restraint, and self-mastery; as is attending to one's mother and father, and to the peaceful who lead the holy life.

‘‘Sataṃ etāni ṭhānāni, yāni sevetha paṇḍito;

Ariyo dassanasampanno, sa lokaṃ bhajate siva’’nti. pañcamaṃ;

These are the principles of the good, which a wise person should cultivate. A noble one, accomplished in vision, attains a blissful world.” This is the fifth.

6. Sīlavantasuttaṃ

6. The Discourse on the Virtuous

46. ‘‘Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti. Tattha manussā tīhi ṭhānehi bahuṃ puññaṃ pasavanti. Katamehi tīhi? Kāyena, vācāya, manasā. Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti. Tattha manussā imehi tīhi ṭhānehi bahuṃ puññaṃ pasavantī’’ti. Chaṭṭhaṃ.

46. “Bhikkhus, when virtuous renunciants dwell dependent on a village or town, the people there generate much merit in three ways. What three? By body, speech, and mind. Bhikkhus, when virtuous renunciants dwell dependent on a village or town, the people there generate much merit in these three ways.” This is the sixth.

7. Saṅkhatalakkhaṇasuttaṃ

7. The Discourse on the Characteristics of the Conditioned

47. ‘‘Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī’’ti. Sattamaṃ.

47. “Bhikkhus, these are the three characteristics of the conditioned. What three? Arising is discernible, passing away is discernible, and the alteration of what is present is discernible. These, bhikkhus, are the three characteristics of the conditioned.” This is the seventh.

8. Asaṅkhatalakkhaṇasuttaṃ

8. The Discourse on the Characteristics of the Unconditioned

48. ‘‘Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni. Katamāni tīṇi? Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati. Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī’’ti. Aṭṭhamaṃ.

48. “Bhikkhus, these are the three characteristics of the unconditioned. What three? No arising is discernible, no passing away is discernible, and no alteration of what is present is discernible. These, bhikkhus, are the three characteristics of the unconditioned.” This is the eighth.

9. Pabbatarājasuttaṃ

9. The Discourse on the King of Mountains

49. ‘‘Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti. Katamāhi tīhi? Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti[Pg.151], pheggusārena vaḍḍhanti. Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti.

49. “Bhikkhus, relying on the Himalayas, the king of mountains, great sal trees grow with three kinds of growth. What three? They grow by branches, leaves, and foliage; they grow by bark and outer layer; they grow by sapwood and heartwood. Bhikkhus, relying on the Himalayas, the king of mountains, great sal trees grow with these three kinds of growth.

‘‘Evamevaṃ kho, bhikkhave, saddhaṃ kulapatiṃ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati. Katamāhi tīhi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati. Saddhaṃ, bhikkhave, kulapatiṃ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatī’’ti.

“Just so, bhikkhus, relying on a faithful householder, the household grows with three kinds of growth. What three? It grows by faith, it grows by virtue, it grows by wisdom. Bhikkhus, relying on a faithful householder, the household grows with these three kinds of growth.”

‘‘Yathāpi pabbato selo, araññasmiṃ brahāvane;

Taṃ rukkhā upanissāya, vaḍḍhante te vanappatī.

“Just as a rocky mountain stands in a great forest wilderness, and relying on it, the trees, the lords of the forest, grow;

‘‘Tatheva sīlasampannaṃ, saddhaṃ kulapatiṃ idha;

Upanissāya vaḍḍhanti, puttadārā ca bandhavā;

Amaccā ñātisaṅghā ca, ye cassa anujīvino.

“So too, here, relying on a faithful householder endowed with virtue, his children and wife, relatives, ministers, assemblies of kinsmen, and all who depend on him for their livelihood, grow.

‘‘Tyāssa sīlavato sīlaṃ, cāgaṃ sucaritāni ca;

Passamānānukubbanti, attamatthaṃ vicakkhaṇā.

“Seeing that virtuous one’s virtue, generosity, and good conduct, the discerning, for their own benefit, emulate him.

‘‘Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti. navamaṃ;

“Having practiced the Dhamma here, the path leading to a good destination, they rejoice in the world of gods, delighting in the sensual pleasures they desire.” This is the ninth.

10. Ātappakaraṇīyasuttaṃ

10. The Discourse on Undertaking Ardency

50. ‘‘Tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ. Katamehi tīhi? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karaṇīyaṃ, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karaṇīyaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karaṇīyaṃ. Imehi tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.

50. “Bhikkhus, ardency should be undertaken on three grounds. What three? Ardency should be undertaken for the non-arising of unarisen, evil, unwholesome states; ardency should be undertaken for the arising of unarisen wholesome states; and ardency should be undertaken for the endurance of arisen bodily feelings that are painful, sharp, harsh, piercing, unpleasant, disagreeable, and life-threatening. These, bhikkhus, are the three grounds on which ardency should be undertaken.”

‘‘Yato kho, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karoti, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ [Pg.152] karoti. Ayaṃ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā’’ti. Dasamaṃ.

“Bhikkhus, when a bhikkhu undertakes ardency for the non-arising of unarisen, evil, unwholesome states; undertakes ardency for the arising of unarisen wholesome states; and undertakes ardency for the endurance of arisen bodily feelings that are painful, sharp, harsh, piercing, unpleasant, disagreeable, and life-threatening—this bhikkhu, bhikkhus, is called ardent, prudent, and mindful, for the purpose of rightly making an end to suffering.” This is the tenth.

11. Mahācorasuttaṃ

11. The Discourse on the Great Robber

51. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi tīhi? Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti. Kathañca, bhikkhave, mahācoro visamanissito hoti? Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā. Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.

51. “Bhikkhus, a great robber endowed with three factors breaks into houses, plunders, commits robbery on a single house, and lies in wait on the highway. What are the three? Here, bhikkhus, a great robber relies on uneven terrain, relies on a thicket, and relies on a powerful person. And how, bhikkhus, does a great robber rely on uneven terrain? Here, bhikkhus, a great robber relies on a place difficult to cross at a river or on the uneven terrain of a mountain. In this way, bhikkhus, a great robber relies on uneven terrain.

‘‘Kathañca, bhikkhave, mahācoro gahananissito hoti? Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti, rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā. Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.

“And how, bhikkhus, does a great robber rely on a thicket? Here, bhikkhus, a great robber relies on a thicket of grass, or a thicket of trees, or a dense thicket, or a great forest grove. In this way, bhikkhus, a great robber relies on a thicket.

‘‘Kathañca, bhikkhave, mahācoro balavanissito hoti? Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti. Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti. Evaṃ kho, bhikkhave, mahācoro balavanissito hoti. Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.

“And how, bhikkhus, does a great robber rely on a powerful person? Here, bhikkhus, a great robber relies on a king or a king’s great ministers. It occurs to him: ‘If anyone says anything to me, these kings or great royal ministers of mine will defend me and speak for my benefit.’ If someone says anything to him, those kings or great royal ministers defend him and speak for his benefit. In this way, bhikkhus, a great robber relies on a powerful person. Bhikkhus, a great robber endowed with these three factors breaks into houses, plunders, commits robbery on a single house, and lies in wait on the highway.

‘‘Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi tīhi? Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.

“In the very same way, monks, an evil monk endowed with three factors carries himself as one who is ruined and destroyed, is blameworthy and censurable by the wise, and generates much demerit. What are the three? Here, monks, an evil monk relies on what is uneven, relies on a thicket, and relies on a powerful person.

‘‘Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena [Pg.153] samannāgato hoti, visamena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.

“And how, monks, does an evil monk rely on what is uneven? Here, monks, an evil monk is endowed with uneven bodily action, endowed with uneven verbal action, and endowed with uneven mental action. In this way, monks, an evil monk relies on what is uneven.

‘‘Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato hoti. Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.

“And how, monks, does an evil monk rely on a thicket? Here, monks, an evil monk has wrong view; he is endowed with a view that grasps at extremes. In this way, monks, an evil monk relies on a thicket.

‘‘Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti. Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti. Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatī’’ti. Ekādasamaṃ.

“And how, monks, does an evil monk rely on a powerful person? Here, monks, an evil monk relies on a king or a king’s great ministers. It occurs to him: ‘If anyone says anything to me, these kings or great royal ministers of mine will clear me of blame and speak for my benefit.’ If someone says anything to him, those kings or great royal ministers clear him of blame and speak for his benefit. In this way, monks, an evil monk relies on a powerful person. Monks, an evil monk endowed with these three qualities carries himself as one who is ruined and destroyed, is blameworthy and censurable by the wise, and generates much demerit.” The eleventh.

Cūḷavaggo pañcamo.

The Minor Chapter, the Fifth.

Tassuddānaṃ –

The summary for that is:

Sammukhī ṭhānatthavasaṃ, pavatti paṇḍita sīlavaṃ;

Saṅkhataṃ pabbatātappaṃ, mahācorenekādasāti.

Face-to-face, Grounds, Purpose, Occurrence, Others, the Wise, the Virtuous, the Conditioned, the Mountain, Ardency, and with the Great Robber—thus, there are eleven.

Paṭhamo paṇṇāsako samatto.

The First Fifty is completed.

2. Dutiyapaṇṇāsakaṃ

2. The Second Fifty

(6) 1. Brāhmaṇavaggo

(6) 1. The Chapter on Brahmins

1. Paṭhamadvebrāhmaṇasuttaṃ

1. The First Sutta on the Two Brahmins

52. Atha [Pg.154] kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – ‘‘mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

52. Then two brahmins—aged, old, elderly, who had traversed a long road, who had reached the final stage of life, one hundred and twenty years old by birth—approached the Blessed One. Having approached, they exchanged joyful greetings with the Blessed One. After concluding a courteous and memorable conversation, they sat down to one side. Sitting to one side, those brahmins said this to the Blessed One: “Venerable Gotama, we are brahmins who are aged, old, elderly, who have traversed a long road, who have reached the final stage of life, one hundred and twenty years old by birth; and we have done no good deeds, no wholesome deeds, and have not made a protection from fear. Let the Venerable Gotama advise us, let the Venerable Gotama instruct us in that which would be for our welfare and happiness for a long time.”

‘‘Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā’’ti.

“Indeed, brahmins, you are aged, old, elderly, who have traversed a long road, who have reached the final stage of life, one hundred and twenty years old by birth; and you have done no good deeds, no wholesome deeds, and have not made a protection from fear. Indeed, brahmins, this world is led on by aging, by sickness, and by death. As the world is thus led on by aging, by sickness, and by death, brahmins, whatever restraint there is here by body, by speech, and by mind, that for the departed is a protection, a shelter, an island, a refuge, and a final resort.”

‘‘Upanīyati jīvitamappamāyu,Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,Puññāni kayirātha sukhāvahāni.

“Life is led on, life is short; for one led on by aging, there are no protections. One who sees this danger in death should perform meritorious deeds that bring happiness.”

‘‘Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,Yaṃ jīvamāno pakaroti puñña’’nti. paṭhamaṃ;

“Whatever restraint there is here by body, or by speech, likewise by mind—the merit that one performs while living, that is for the happiness of the departed.” The first.

2. Dutiyadvebrāhmaṇasuttaṃ

2. The Second Sutta on the Two Brahmins

53. Atha [Pg.155] kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – ‘‘mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

53. Then two brahmins—aged, old, elderly, who had traversed a long road, who had reached the final stage of life, one hundred and twenty years old by birth—approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Sitting to one side, those brahmins said this to the Blessed One: “Venerable Gotama, we are brahmins who are aged, old, elderly, who have traversed a long road, who have reached the final stage of life, one hundred and twenty years old by birth; and we have done no good deeds, no wholesome deeds, and have not made a protection from fear. Let the Venerable Gotama advise us, let the Venerable Gotama instruct us in that which would be for our welfare and happiness for a long time.”

‘‘Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā’’ti.

“Indeed, brahmins, you are aged, old, elderly, who have traversed a long road, who have reached the final stage of life, one hundred and twenty years old by birth; and you have done no good deeds, no wholesome deeds, and have not made a protection from fear. Indeed, brahmins, this world is ablaze with aging, with sickness, and with death. In a world thus ablaze with aging, with sickness, and with death, brahmins, whatever restraint there is here by body, by speech, and by mind, that for the departed is a protection, a shelter, an island, a refuge, and a final resort.”

‘‘Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;

Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.

“When a house is ablaze, whatever vessel one takes out, that is for one’s benefit, and not what burns therein.

‘‘Evaṃ āditto kho loko, jarāya maraṇena ca;

Nīharetheva dānena, dinnaṃ hoti sunīhataṃ.

“Likewise, the world is ablaze with aging and with death. One should take out by means of giving; what is given is well taken out.

‘‘Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,Yaṃ jīvamāno pakaroti puñña’’nti. dutiyaṃ;

“Whatever restraint there is here by body, or by speech, likewise by mind—the merit that one performs while living, that is for the happiness of the departed.” The second.

3. Aññatarabrāhmaṇasuttaṃ

3. The Sutta on a Certain Brahmin

54. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi…pe… ekamantaṃ nisinno kho so brāhmaṇo [Pg.156] bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

54. Then a certain brahmin approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One... and sat down to one side. Seated to one side, that brahmin said to the Blessed One: ‘“The Dhamma is directly visible, the Dhamma is directly visible,” it is said, venerable Gotama. To what extent, venerable Gotama, is the Dhamma directly visible, immediate, inviting inspection, leading onward, to be realized for themselves by the wise?’”

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. (Ratto kho…pe… kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīnā neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho…pe… attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.) Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Brahmin, one who is lustful, overcome by lust, with a mind consumed by it, intends for his own affliction, intends for the affliction of others, and intends for the affliction of both; he experiences mental suffering and displeasure. When lust is abandoned, he does not intend for his own affliction, nor for the affliction of others, nor for the affliction of both; he does not experience mental suffering and displeasure. (One who is lustful… engages in misconduct by body, speech, and mind. When lust is abandoned, he does not engage in misconduct by body, speech, or mind. One who is lustful… does not understand his own welfare as it really is, nor the welfare of others as it really is, nor the welfare of both as it really is. When lust is abandoned, he understands his own welfare as it really is, the welfare of others as it really is, and the welfare of both as it really is.) In this way too, brahmin, the Dhamma is directly visible….”

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Brahmin, one who is hateful, overcome by hatred, with a mind consumed by it, intends for his own affliction, intends for the affliction of others, and intends for the affliction of both; he experiences mental suffering and displeasure. When hatred is abandoned, he does not intend for his own affliction, nor for the affliction of others, nor for the affliction of both; he does not experience mental suffering and displeasure. In this way too, brahmin, the Dhamma is directly visible….”

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti[Pg.157]. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

“Brahmin, one who is deluded, overcome by delusion, with a mind consumed by it, intends for his own affliction, intends for the affliction of others, and intends for the affliction of both; he experiences mental suffering and displeasure. When delusion is abandoned, he does not intend for his own affliction, nor for the affliction of others, nor for the affliction of both; he does not experience mental suffering and displeasure. In this way, brahmin, the Dhamma is directly visible, immediate, inviting inspection, leading onward, to be realized for themselves by the wise.”

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Tatiyaṃ.

“Excellent, venerable Gotama! Excellent, venerable Gotama! Just as one might set upright what was overturned, or reveal what was hidden, or point out the way to one who is lost, or hold up an oil lamp in the darkness so that those with sight might see forms, in the very same way the Dhamma has been made clear by the venerable Gotama in many ways. I go to the venerable Gotama for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. May the venerable Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”

4. Paribbājakasuttaṃ

4. The Discourse on the Wanderer

55. Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

55. Then a certain brahmin wanderer approached the Blessed One. Having approached... he sat down to one side. Seated to one side, that brahmin wanderer said to the Blessed One: ‘“The Dhamma is directly visible, the Dhamma is directly visible,” it is said, venerable Gotama. To what extent, venerable Gotama, is the Dhamma directly visible, immediate, inviting inspection, leading onward, to be realized for themselves by the wise?’”

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

“Brahmin, one who is lustful, overcome by lust, with a mind consumed by it, intends for his own affliction, intends for the affliction of others, and intends for the affliction of both; he experiences mental suffering and displeasure. When lust is abandoned, he does not intend for his own affliction, nor for the affliction of others, nor for the affliction of both; he does not experience mental suffering and displeasure.

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

“Brahmin, one who is lustful, overcome by lust, with a mind consumed by it, engages in misconduct by body, speech, and mind. When lust is abandoned, one does not engage in misconduct by body, nor by speech, nor by mind.

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti[Pg.158], paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Brahmin, one who is lustful, overcome by lust, with a mind consumed by it, does not understand as it really is what is for his own benefit, nor what is for the benefit of others, nor what is for the benefit of both. When lust is abandoned, one understands as it really is what is for his own benefit, what is for the benefit of others, and what is for the benefit of both. In this way too, brahmin, the Dhamma is directly visible...”

‘‘Duṭṭho kho, brāhmaṇa, dosena…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

“Brahmin, one who is hateful, overcome by hatred...pe... Brahmin, one who is deluded, overcome by delusion, with a mind consumed by it, intends affliction for himself, intends affliction for others, intends affliction for both, and experiences mental suffering and displeasure. When delusion is abandoned, one does not intend affliction for himself, nor intend affliction for others, nor intend affliction for both, and does not experience mental suffering and displeasure.

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

“Brahmin, one who is deluded, overcome by delusion, with a mind consumed by it, engages in misconduct by body, speech, and mind. When delusion is abandoned, one does not engage in misconduct by body, nor by speech, nor by mind.

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

“Brahmin, one who is deluded, overcome by delusion, with a mind consumed by it, does not understand as it really is what is for his own benefit, nor what is for the benefit of others, nor what is for the benefit of both. When delusion is abandoned, one understands as it really is what is for his own benefit, what is for the benefit of others, and what is for the benefit of both. In this way, brahmin, the Dhamma is to be seen for oneself, is immediate, inviting inspection, leading inwards, to be experienced personally by the wise.”

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

“Excellent, Master Gotama!...pe... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.” The fourth.

5. Nibbutasuttaṃ

5. The Discourse on the Cooled

56. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbāna’nti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī’’ti?

56. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the brahmin Jāṇussoṇi said to the Blessed One: “‘Nibbāna is to be seen for oneself, Nibbāna is to be seen for oneself,’ it is said, Master Gotama. To what extent, Master Gotama, is Nibbāna to be seen for oneself, immediate, inviting inspection, leading inwards, to be experienced personally by the wise?”

‘‘Ratto [Pg.159] kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

“Brahmin, one who is passionate, overcome by passion, with a mind consumed by it, intends affliction for himself, intends affliction for others, and intends affliction for both; he experiences mental suffering and displeasure. When passion is abandoned, he does not intend affliction for himself, nor for others, nor for both, and does not experience mental suffering and displeasure. In this way also, brahmin, Nibbāna is to be seen for oneself.

‘‘Duṭṭho kho, brāhmaṇa…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

“One who is hateful, brahmin…pe… One who is deluded, brahmin, overcome by delusion, with a mind consumed by it, intends affliction for himself, intends affliction for others, and intends affliction for both; he experiences mental suffering and displeasure. When delusion is abandoned, he does not intend affliction for himself, nor for others, nor for both, and does not experience mental suffering and displeasure. In this way also, brahmin, Nibbāna is to be seen for oneself.

‘‘Yato kho ayaṃ, brāhmaṇa, anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti; evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī’’ti. ‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

“When, brahmin, one experiences the remainderless destruction of passion, the remainderless destruction of hatred, and the remainderless destruction of delusion, in this way, brahmin, Nibbāna is to be seen for oneself, is immediate, inviting inspection, leading inwards, to be experienced personally by the wise.” “Excellent, Master Gotama…pe… May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.” The fifth.

6. Palokasuttaṃ

6. The Discourse on Decline

57. Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi [Pg.160] agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī’’ti?

57. Then a certain brahmin of great wealth approached the Blessed One…pe… Having sat down to one side, that brahmin of great wealth said to the Blessed One: “I have heard this, Master Gotama, from ancient brahmins—aged and venerable, teachers and teachers of teachers—when they were speaking: ‘Formerly, it seems, this world was as teeming with people as the Avīci hell is thought to be, and villages, towns, and royal capitals were within a cock’s flight of one another.’ What, Master Gotama, is the cause, what is the reason why nowadays there is a decline of people, a thinning out is apparent, so that villages become non-villages, towns become non-towns, cities become non-cities, and districts become non-districts?”

‘‘Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

“Nowadays, brahmin, people are impassioned with unrighteous lust, overcome by wrongful greed, and possessed by wrong principles. They, being impassioned with unrighteous lust, overcome by wrongful greed, and possessed by wrong principles, take up sharp weapons and deprive one another of life. Because of that, many people die. This, brahmin, is a cause, this is a reason why nowadays there is a decline of people, a thinning out is apparent, so that villages become non-villages, towns become non-towns, cities become non-cities, and districts become non-districts.

‘‘Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati. Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ. Tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

“Furthermore, brahmin, nowadays people are impassioned with unrighteous lust, overcome by immoderate greed, and possessed by wrong principles. For them, being impassioned with unrighteous lust, overcome by immoderate greed, and possessed by wrong principles, the heavens do not provide rain properly. Because of that, there is famine, a poor harvest, a time of white bones, and rationing by lots. Because of that, many people die. This too, brahmin, is a cause, this is a reason why nowadays there is a decline of people, a thinning out is apparent, villages become non-villages, market towns become non-market towns, cities become non-cities, and districts become non-districts.

‘‘Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī’’ti.

“Furthermore, brahmin, nowadays people are impassioned with unrighteous lust, overcome by immoderate greed, and possessed by wrong principles. For them, being impassioned with unrighteous lust, overcome by immoderate greed, and possessed by wrong principles, yakkhas unleash fierce non-humans. Because of that, many people die. This too, brahmin, is a cause, this is a reason why nowadays there is a decline of people, a thinning out is apparent, villages become non-villages, market towns become non-market towns, cities become non-cities, and districts become non-districts.”

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

“Excellent, Master Gotama… From this day forth, may the venerable Gotama remember me as a lay follower who has gone for refuge for life.” The sixth.

7. Vacchagottasuttaṃ

7. The Discourse to Vacchagotta

58. Atha [Pg.161] kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Kacci te bhoto gotamassa vuttavādino ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama’’nti.

58. Then the wanderer Vacchagotta approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said this to the Blessed One: “Master Gotama, I have heard this: ‘The ascetic Gotama says thus: “A gift should be given only to me, not to others; a gift should be given only to my disciples, not to the disciples of others; a gift given only to me is of great fruit, not one given to others; a gift given only to my disciples is of great fruit, not one given to the disciples of others.”’ Master Gotama, those who say thus: ‘The ascetic Gotama says: “A gift should be given only to me, not to others; a gift should be given only to my disciples, not to the disciples of others; a gift given only to me is of great fruit, not one given to others; a gift given only to my disciples is of great fruit, not one given to the disciples of others”’—are they speakers of what was said by Master Gotama, and do they not misrepresent Master Gotama with what is untrue? Do they explain a teaching that conforms to the Teaching, and does no reasonable assertion that follows from it give ground for censure? For we do not wish to misrepresent Master Gotama.”

‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ…pe… nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.

“Vaccha, those who say, ‘The ascetic Gotama says: “A gift should be given only to me… a gift given to the disciples of others is not of great fruit”’—they are not speakers of my words. They misrepresent me with what is unreal and untrue. Indeed, Vaccha, whoever prevents another from giving a gift is an obstructor to three and a robber to three. To which three? He is an obstructor to the merit of the giver; he is an obstructor to the gain of the recipients; and beforehand, his own self is ruined and destroyed. Indeed, Vaccha, whoever prevents another from giving a gift is an obstructor to these three and a robber to these three.

‘‘Ahaṃ kho pana, vaccha, evaṃ vadāmi – ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti – ye [Pg.162] tattha pāṇā te tena yāpentūti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi. Ko pana vādo manussabhūte! Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

“But I, Vaccha, say this: even regarding those beings in a cesspool or a sewer, if someone discards bowl-rinsings or cup-rinsings there with the thought, ‘May the beings there be sustained by this,’ from that source, Vaccha, I declare there is an influx of merit. What then to say of a human being! Furthermore, Vaccha, I say that a gift given to a virtuous person is of great fruit, not so to an unvirtuous person. And he has abandoned five factors and is endowed with five factors.

‘‘Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

“What five factors are abandoned? Sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. These five factors are abandoned.

‘‘Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmī’’ti.

“With which five factors is he endowed? He is endowed with the aggregate of virtue of one beyond training, he is endowed with the aggregate of concentration of one beyond training, he is endowed with the aggregate of wisdom of one beyond training, he is endowed with the aggregate of liberation of one beyond training, he is endowed with the aggregate of the knowledge and vision of liberation of one beyond training; he is endowed with these five factors. Thus, I say that a gift given to one who has abandoned the five factors and is endowed with the five factors is of great fruit.”

‘‘Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā;

Kammāsāsu sarūpāsu, gosu pārevatāsu vā.

“Among cows black, white, red, or tawny; dappled, of similar color, or pigeon-hued;

‘‘Yāsu kāsuci etāsu, danto jāyati puṅgavo;

Dhorayho balasampanno, kalyāṇajavanikkamo;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

“Among any of these, a bull is born, tamed, a burden-bearer endowed with strength, possessing a fine, swift stride. They yoke that very one to the burden; they do not consider its color.

‘‘Evamevaṃ manussesu, yasmiṃ kasmiñci jātiye;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

“Just so, among humans, in whatever clan—among nobles, brahmins, merchants, workers, or outcastes and scavengers—

‘‘Yāsu kāsuci etāsu, danto jāyati subbato;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

“Among any of these, one who is tamed, of good conduct, established in the Dhamma, accomplished in virtue, a speaker of truth, and conscientious;

‘‘Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pannabhāro visaṃyutto, katakicco anāsavo.

who has abandoned birth and death, is complete in the holy life, has laid down the burden, is unfettered, has done what had to be done, and is without taints;

‘‘Pāragū sabbadhammānaṃ, anupādāya nibbuto;

Tasmiṃyeva viraje khette, vipulā hoti dakkhiṇā.

who has gone to the far shore of all phenomena and is extinguished without clinging—in that very dustless field, the offering is abundant.

‘‘Bālā [Pg.163] ca avijānantā, dummedhā assutāvino;

Bahiddhā denti dānāni, na hi sante upāsare.

“Fools, unknowing, unwise, of little learning, give gifts outside the Dispensation; for they do not attend upon the good.

‘‘Ye ca sante upāsanti, sappaññe dhīrasammate;

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

“But those who attend upon the good, the wise, who are esteemed by the wise—their faith in the Well-Gone One has taken root and is established.

‘‘Devalokañca te yanti, kule vā idha jāyare;

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā’’ti. sattamaṃ;

“They go to the world of the devas, or are born here in a noble family; the wise, in due course, attain Nibbāna.”

8. Tikaṇṇasuttaṃ

8. The Tikaṇṇa Sutta

59. Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati – ‘‘evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā’’ti.

59. Then the brahmin Tikaṇṇa approached the Blessed One; having approached, he sat down to one side. Sitting to one side, the brahmin Tikaṇṇa, in the presence of the Blessed One, spoke in praise of the brahmins endowed with the three knowledges, saying: ‘Thus are the brahmins endowed with the three knowledges; thus too are the brahmins endowed with the three knowledges.’”

‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī’’ti? ‘‘Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññāpentī’’ti.

“And how, brahmin, do the brahmins designate a brahmin as one endowed with the three knowledges?” “Here, Master Gotama, a brahmin is well-born on both sides, from his mother and from his father, of pure maternal lineage back to the seventh ancestral generation, unassailed and irreproachable in regard to his birth. He is a reciter and a master of the sacred verses, a master of the three Vedas with their vocabularies, rituals, phonology, and etymology, with the legends as the fifth. He is a philologist and a grammarian, accomplished in worldly lore and the marks of a great man. This, Master Gotama, is how the brahmins designate one endowed with the three knowledges.”

‘‘Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Brahmin, the brahmins designate a threefold knower in one way, but in the Noble One’s discipline, a threefold knower is different.” “And how, Master Gotama, is one a threefold knower in the Noble One’s discipline? It would be good if the venerable Gotama would teach me the Dhamma so that I may understand how one is a threefold knower in the Noble One’s discipline.” “Then listen, brahmin, and pay close attention; I will speak.” “Yes, venerable sir,” Tikaṇṇa the brahmin replied to the Blessed One. The Blessed One said this:

‘‘Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā [Pg.164] ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

“Here, brahmin, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with rapture and happiness. With the stilling of thought and examination, he enters and abides in the second jhāna, which has internal confidence and unification of mind, is without thought and without examination, born of concentration, filled with rapture and happiness. With the fading away of rapture, he abides equanimously, mindful, and clearly comprehending; and he experiences happiness with the body, of which the noble ones declare: ‘Equanimous and mindful, one abides in happiness.’ He enters and abides in the third jhāna. With the abandoning of happiness and the abandoning of pain, and with the previous disappearance of joy and grief, he enters and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

“With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and having attained imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects his many kinds of 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 cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, recollecting: ‘There I was, with such a name, such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such my life-span. Passing away from there, I was reborn elsewhere. There too I was, with such a name, such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such my life-span. Passing away from there, I have been reborn here.’ Thus he recollects his many kinds of past lives with their aspects and details. This is the first knowledge he has attained. Ignorance is dispelled, and knowledge has arisen; darkness is dispelled, and light has arisen, as happens for one who abides heedful, ardent, and resolute.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… 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 [Pg.165] 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.

“With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and having attained imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. 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, in good destinations and in bad destinations. He understands how beings fare according to their kamma: ‘These beings, sirs, were endowed with misconduct of body, speech, and mind, were revilers of the noble ones, held wrong view, and undertook actions under the influence of wrong view. With the breakup of the body, after death, they have been reborn in a state of deprivation, a bad destination, a lower realm, in hell. But these beings, sirs, were endowed with good conduct of body, speech, and mind, were not revilers of the noble ones, held right view, and undertook actions under the influence of right view. With the breakup of the body, after death, they have been reborn in a good destination, in the heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. He understands how beings fare according to their kamma. This is the second knowledge he has attained. Ignorance is dispelled, and knowledge has arisen; darkness is dispelled, and light has arisen, as happens for one who abides heedful, ardent, and resolute.”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

“With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and having attained imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He knows distinctly as it truly is: ‘This is suffering.’ He knows distinctly as it truly is: ‘This is the origin of suffering.’ He knows distinctly as it truly is: ‘This is the cessation of suffering.’ He knows distinctly as it truly is: ‘This is the path leading to the cessation of suffering.’ He knows distinctly as it truly is: ‘These are the taints.’ He knows distinctly as it truly is: ‘This is the origin of the taints.’ He knows distinctly as it truly is: ‘This is the cessation of the taints.’ He knows distinctly as it truly is: ‘This is the path leading to the cessation of the taints.’ As he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, the knowledge arises: ‘Liberated.’ He knows distinctly: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This is the third knowledge that has been attained by him. Ignorance is dispelled, knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who dwells heedful, ardent, and resolute.”

‘‘Anuccāvacasīlassa, nipakassa ca jhāyino;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

Of one with consistent virtue, of one with mature wisdom, and of one who is meditative; whose mind has become mastered, one-pointed, and well-concentrated.

‘‘Taṃ ve tamonudaṃ dhīraṃ, tevijjaṃ maccuhāyinaṃ;

Hitaṃ devamanussānaṃ, āhu sabbappahāyinaṃ.

They call him, indeed, the dispeller of darkness, the steadfast one, endowed with the three knowledges, who has abandoned death, the benefactor of gods and humans, who has abandoned all.

‘‘Tīhi vijjāhi sampannaṃ, asammūḷhavihārinaṃ;

Buddhaṃ antimadehinaṃ, taṃ namassanti gotamaṃ.

Endowed with the three knowledges, dwelling without delusion, bearing his final body—to that Buddha, Gotama, they pay homage.

‘‘Pubbenivāsaṃ [Pg.166] yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

He who knows former abodes, and sees heaven and the plane of deprivation, and has attained the destruction of birth, is a sage perfected in higher knowledge.

‘‘Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

“By these three knowledges, a brahmin becomes one with the three knowledges; him I call one with the three knowledges, not another who merely recites what has been said.”

‘‘Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī’’ti. ‘‘Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ’’.

“Thus, brahmin, in the Noble One’s Discipline one becomes a possessor of the three knowledges.” “The brahmins' possessor of the three knowledges is one thing, venerable Gotama, and the possessor of the three knowledges in the Noble One’s Discipline is another. And, venerable Gotama, the brahmins' possessor of the three knowledges is not worth a sixteenth part of this possessor of the three knowledges in the Noble One’s Discipline.”

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

“Excellent, venerable Gotama! … May the venerable Gotama remember me as a lay follower who has gone for refuge from this day forward, for as long as life lasts.” Eighth.

9. Jāṇussoṇisuttaṃ

9. The Discourse to Jāṇussoṇi

60. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā’’ti. ‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī’’ti? ‘‘Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī’’ti.

60. Then the brahmin Jāṇussoṇi approached the Blessed One… and sat down to one side. Seated thus, the brahmin Jāṇussoṇi said this to the Blessed One: “Venerable Gotama, for whomever there might be a sacrifice, a meal for the deceased, a pot-cooked meal, or any other offering, one should give that gift to brahmins who possess the three knowledges.” “But how, brahmin, do the brahmins designate one as possessing the three knowledges?” “Here, venerable Gotama, a brahmin is well-born on both sides, from his mother and his father, of pure maternal ancestry back to the seventh generation of ancestors, unassailed and unreviled regarding his birth. He is a reciter and preserver of the hymns, a master of the three Vedas, together with the glossaries, the treatises on ritual, the treatises on phonology and etymology, and the histories as the fifth. He is an expert on the verses and a grammarian, accomplished in the Lokāyata and the marks of a great man. Thus, venerable Gotama, do the brahmins designate one as possessing the three knowledges.”

‘‘Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti[Pg.167]. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Brahmin, the brahmins designate a brahmin as one who possesses the three knowledges in one way, but in the Noble One’s Discipline, one who possesses the three knowledges is otherwise.” “But how, venerable Gotama, is one who possesses the three knowledges in the Noble One’s Discipline? It would be good if the venerable Gotama would teach me the Dhamma in such a way that I may know how one possesses the three knowledges in the Noble One’s Discipline.” “Then, brahmin, listen and pay close attention; I will speak.” “Yes, venerable sir,” Jāṇussoṇi the brahmin replied to the Blessed One. The Blessed One said this:

‘‘Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

“Here, brahmin, a monk, quite secluded from sensual pleasures… enters and abides in the fourth jhāna.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… 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.

“When his mind is thus concentrated, purified, bright, unblemished, rid of defilement, malleable, workable, firm, and imperturbable, he directs his mind to the knowledge of recollecting past lives. He recollects many kinds of past lives, that is, one birth, two births… so with aspects and details he recollects many kinds of past lives. This is the first true knowledge he has attained; ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as it happens for one who abides diligent, ardent, and resolute.”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

“When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, firm, and imperturbable, he directs his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing… and he understands how beings fare according to their kamma. This is his second true knowledge attained; ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as it happens for one who abides diligent, ardent, and resolute.”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato[Pg.168], āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

“When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, firm, and imperturbable, he directs his mind to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’… He understands as it really is: ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are the taints.’… He understands as it really is: ‘This is the path leading to the cessation of the taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ This is his third true knowledge attained; ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as it happens for one who abides diligent, ardent, and resolute.”

‘‘Yo sīlabbatasampanno, pahitatto samāhito;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

“One who is accomplished in virtue and observance, resolute and concentrated; whose mind is mastered, one-pointed, and well-concentrated.

‘‘Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

“He who knows his former abodes, and sees heaven and the plane of misery; furthermore, having reached the destruction of birth, is a sage accomplished in direct knowledge.

‘‘Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

“By these three true knowledges, a brahmin is one with the three true knowledges. Him I call one with the three true knowledges, not another who merely repeats what has been said.”

‘‘Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī’’ti. ‘‘Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ’’.

“Thus, brahmin, in the Noble One’s Discipline one is a person with the three true knowledges.” “Venerable Gotama, the brahmins’ person with the three true knowledges is one thing, and the person with the three true knowledges in the Noble One’s Discipline is another. And, Venerable Gotama, the brahmins’ person with the three true knowledges is not worth a sixteenth part of this person with the three true knowledges in the Noble One’s Discipline.”

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Navamaṃ.

“Excellent, Venerable Gotama! … May the Venerable Gotama remember me as a lay follower who has gone for refuge for life, from this day forward.” Ninth.

10. Saṅgāravasuttaṃ

10. The Saṅgārava Sutta

61. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇa’’nti.

61. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged courteous greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One: ‘We, Venerable Gotama, are indeed called brahmins. We perform sacrifices and cause sacrifices to be performed. In that regard, Venerable Gotama, both the one who sacrifices and the one who causes sacrifices to be performed—all of them are engaged in a meritorious practice involving many persons, on account of the sacrifice. But, Venerable Gotama, whoever has gone forth from any clan whatsoever, from the household life into homelessness, tames only himself, pacifies only himself, and brings only himself to final extinguishment. Thus, he is engaged in a meritorious practice involving a single person, on account of going forth.’”

‘‘Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke [Pg.169] uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha – ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

“In that case, brahmin, I will in turn question you on this very matter. You should answer as you see fit. What do you think, brahmin? Here, a Tathāgata appears in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, the Well-Gone One, knower of the world, an unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. He speaks thus: ‘Come, this is the path, this is the practice, by which I, having realized it for myself through direct knowledge, declare the unsurpassed culmination of the holy life. Come, you too should practice in that way, so that you too, having practiced, will, by realizing it for yourselves through direct knowledge, attain and abide in the unsurpassed culmination of the holy life.’ Thus, the Teacher himself teaches the Dhamma, and others practice for that same purpose. And indeed, there come to be many hundreds, many thousands, many hundreds of thousands of them.”

‘‘Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇa’’nti? ‘‘Iccāyampi, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇa’’nti.

“What do you think, brahmin? This being so, is this meritorious practice—that is, on account of going forth—one involving a single person or one involving many persons?” “Venerable Gotama, this being so, this meritorious practice—that is, on account of going forth—is indeed one involving many persons.”

Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

When this was said, the Venerable Ānanda said this to the brahmin Saṅgārava: “Brahmin, of these two practices, which practice do you prefer, being of less trouble, of less undertaking, of greater fruit, and of greater benefit?” When this was said, the brahmin Saṅgārava said this to the Venerable Ānanda: “Those like the Venerable Gotama and the Venerable Ānanda—them I revere, them I praise.”

Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’’ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

For a second time, the Venerable Ānanda said this to the brahmin Saṅgārava: “Brahmin, I am not asking you, ‘Who do you revere? Who do you praise?’ Rather, brahmin, I am asking you this: ‘Of these two practices, which practice do you prefer, being of less trouble, of less undertaking, of greater fruit, and of greater benefit?’” For a second time, the brahmin Saṅgārava said this to the Venerable Ānanda: “Those like the Venerable Gotama and the Venerable Ānanda—them I revere, them I praise.”

Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā [Pg.170] ca mahānisaṃsatarā cā’’’ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

For a third time, the Venerable Ānanda said this to the brahmin Saṅgārava: “Brahmin, I am not asking you, ‘Who do you revere? Who do you praise?’ Rather, brahmin, I am asking you this: ‘Of these two practices, which practice do you prefer, being of less trouble, of less undertaking, of greater fruit, and of greater benefit?’” For a third time, the brahmin Saṅgārava said this to the Venerable Ānanda: “Those like the Venerable Gotama and the Venerable Ānanda—them I revere, them I praise.”

Atha kho bhagavato etadahosi – ‘‘yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti. Yaṃnūnāhaṃ parimoceyya’’nti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī’’ti? ‘‘Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi – ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī’’ti.

Then this thought occurred to the Blessed One: “For a third time the brahmin Saṅgārava, when asked a question in accordance with the Dhamma by Ānanda, evades it and does not answer. Let me now extricate them.” Then the Blessed One said this to the brahmin Saṅgārava: “Brahmin, what was the topic of conversation that arose today among the king's men, seated and assembled together in the royal palace?” “Today, Venerable Gotama, this was the topic of conversation that arose among the king's men, seated and assembled together in the royal palace: ‘Formerly, it is said, there were fewer bhikkhus, yet more of them displayed states beyond the human, the wonders of psychic power. But now, there are more bhikkhus, yet fewer of them display states beyond the human, the wonders of psychic power.’ This, Venerable Gotama, was the topic of conversation that arose today among the king's men, seated and assembled together in the royal palace.”

‘‘Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.

“Brahmin, there are these three wonders. What three? The wonder of psychic power, the wonder of discerning, and the wonder of instruction. And what, Brahmin, is the wonder of psychic power? Here, Brahmin, a certain person experiences manifold psychic powers: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he goes on water without sinking as if it were earth; he travels through the sky while sitting cross-legged like a winged bird; with his hand he touches and strokes the sun and moon, so mighty and powerful; he wields bodily mastery even as far as the Brahmā world. This, Brahmin, is called the wonder of psychic power.

‘‘Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

“And what, Brahmin, is the wonder of discerning? Here, Brahmin, a certain person declares by means of a sign: ‘Your mind is thus, your mind is so, your thought is thus.’ Even if he declares much, it turns out just so, not otherwise.

‘‘Idha [Pg.171] pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

“Furthermore, Brahmin, a certain person does not declare by means of a sign, but having heard the sound of humans, non-humans, or deities, declares: ‘Your mind is thus, your mind is so, your thought is thus.’ Even if he declares much, it turns out just so, not otherwise.

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

“Furthermore, Brahmin, a certain person does not declare by means of a sign, nor does he declare after hearing a sound from humans, non-humans, or deities. But rather, having heard the sound of the diffusion of thought of one who is thinking and pondering, he declares: ‘Your mind is thus, your mind is so, your thought is thus.’ Even if he declares much, it turns out just so, and not otherwise.

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.

“Furthermore, Brahmin, a certain person does not declare by means of a sign, nor does he declare after hearing a sound from humans, non-humans, or deities, nor does he declare after hearing the sound of the diffusion of thought of one who is thinking and pondering. But rather, having encompassed with his own mind the mind of one who has attained a concentration that is without initial thought and without sustained thought, he knows: ‘As this venerable one’s mental formations are directed, so immediately after this mind, he will think such-and-such a thought.’ Even if he declares much, it turns out just so, not otherwise. This, Brahmin, is called the wonder of discerning.

‘‘Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā’’ti?

And what, Brahmin, is the miracle of instruction? Here, Brahmin, a certain person instructs thus: 'Think in this way, do not think in that way; apply your mind in this way, do not apply your mind in that way; abandon this, attain and dwell in that.' This, Brahmin, is called the miracle of instruction. These, Brahmin, are the three miracles. Among these three miracles, Brahmin, which miracle do you prefer, as being more excellent and more sublime?

‘‘Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

Among those, venerable Gotama, as to that miracle where a certain person experiences various kinds of psychic power… and wields mastery with the body even as far as the Brahmā world—this miracle, venerable Gotama, is experienced only by the one who performs it; it belongs only to the one who performs it. To me, venerable Gotama, this miracle appears to be like a magical illusion.

‘‘Yampidaṃ[Pg.172], bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati…pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati…pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

And as for this miracle, venerable Gotama, where a certain person declares by means of a sign: ‘Your mind is thus, your mind is so, your thought is thus,’ and even if he declares much, it turns out just so, not otherwise. Furthermore, venerable Gotama, where a certain person does not declare by means of a sign, but having heard the sound of humans, non-humans, or deities, declares… or not having heard the sound of humans, non-humans, or deities, but having heard the sound of the diffusion of thought of one who is thinking and pondering, declares… or not having heard the sound of the diffusion of thought of one who is thinking and pondering, but having encompassed with his own mind the mind of one who has attained a concentration that is without thought and without examination, he knows: ‘As this venerable one’s mental formations are directed, so immediately after this mind, he will think such-and-such a thought,’ and even if he declares much, it turns out just so, not otherwise. This miracle too, venerable Gotama, is experienced only by the one who performs it; it belongs only to the one who performs it. This miracle too, venerable Gotama, appears to me to be like a magical illusion.

‘‘Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.

And as for this miracle, venerable Gotama, where a certain person instructs thus: ‘Think in this way, do not think in that way; apply your mind in this way, do not apply your mind in that way; abandon this, attain and dwell in that’—this is the very miracle, venerable Gotama, that I prefer, as being more excellent and more sublime among these three miracles.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti.

Wonderful, Venerable Gotama, astonishing, Venerable Gotama! How well this has been spoken by the Venerable Gotama! We hold the Venerable Gotama to be endowed with these three miracles. Indeed, the Venerable Gotama experiences various kinds of psychic power... he wields mastery with the body even as far as the Brahma world. Indeed, the Venerable Gotama, with his own mind, having encompassed the mind of one who has attained concentration without thought and without examination, knows distinctly: ‘In whatever way this venerable one’s mental formations are directed, immediately after this mind, he will think such-and-such a thought.’ Indeed, the Venerable Gotama instructs thus: ‘Think in this way, do not think in that way; apply your mind in this way, do not apply your mind in that way; abandon this, and having attained that, dwell.’

‘‘Addhā [Pg.173] kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi…pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi, brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi – ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti.

Indeed, brahmin, you have spoken words to me that are both assailing and flattering; nevertheless, I shall answer you. Indeed, brahmin, I experience various kinds of psychic power... I wield mastery with the body even as far as the Brahma world. Indeed, brahmin, with my own mind, having encompassed the mind of one who has attained concentration without thought and without examination, I know distinctly: ‘In whatever way this venerable one’s mental formations are directed, immediately after this mind, he will think such-and-such a thought.’ Indeed, brahmin, I instruct thus: ‘Think in this way, do not think in that way; apply your mind in this way, do not apply your mind in that way; abandon this, and having attained that, dwell.’

‘‘Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā’’ti? ‘‘Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā’’ti. ‘‘Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī’’ti? ‘‘Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe’’ti.

“But, Venerable Gotama, is there any other single monk who is endowed with these three miracles, besides the Venerable Gotama?” “Brahmin, it is not only one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but indeed, there are far more monks who are endowed with these three miracles.” “But where, Venerable Gotama, do those monks dwell now?” “Indeed, brahmin, right in this very community of monks.”

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

“Excellent, Venerable Gotama, excellent! Just as, Venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who is lost, or hold up an oil lamp in the darkness so that those with sight might see forms—in this very way, the Dhamma has been declared by the Venerable Gotama in many ways. I go to the Venerable Gotama for refuge, to the Dhamma, and to the Sangha of monks. May the Venerable Gotama remember me as a lay follower who has gone for refuge for life, beginning from this day.” The tenth.

Brāhmaṇavaggo paṭhamo.

The Brahmin Chapter, the First.

Tassuddānaṃ –

The summary for this is:

Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;

Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.

Two Brahmins and Another, The Wanderer, Nibbāna; Destruction, Vaccha, Tikaṇṇa; Soṇi, and Saṅgārava.

(7) 2. Mahāvaggo

(7) 2. The Great Chapter

1. Titthāyatanādisuttaṃ

1. The Discourse on Sectarian Tenets

62. ‘‘Tīṇimāni[Pg.174], bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’’’ti.

62. “Bhikkhus, there are these three sectarian tenets which, when questioned, investigated, and examined by the wise, even when traced further, culminate in a doctrine of inaction. What are the three? There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view: ‘Whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all that is due to past actions.’ There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view: ‘Whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all that is due to the creation of a sovereign being.’ There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view: ‘Whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all that is without cause and without condition.’”

‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’’’.

“Therein, bhikkhus, I approach those ascetics and brahmins who hold such a doctrine and view that ‘Whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all of it is due to past actions,’ and I say this: ‘Is it true, venerable sirs, that you hold such a doctrine and view that whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all of it is due to past actions?’ When asked thus by me, they acknowledge, ‘Yes.’ I then say to them: ‘If that is so, venerable sirs, then you will be killers of living beings due to past actions; you will be takers of what is not given due to past actions; you will be unchaste due to past actions; you will be liars due to past actions; you will be slanderers due to past actions; you will use harsh speech due to past actions; you will be idle chatterers due to past actions; you will be covetous due to past actions; you will have minds of ill will due to past actions; and you will hold wrong view due to past actions.’”

‘‘Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo[Pg.175]. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.

“Bhikkhus, for those who fall back on past actions as the essential truth, there is no desire or effort to do what should be done and to avoid what should not be done. Thus, when what should be done and what should not be done are not found in truth and certainty, for those who dwell with lapsed mindfulness and unguarded, there is no personal, well-reasoned doctrine of an ascetic. This, bhikkhus, is my first well-reasoned refutation of those ascetics and brahmins who hold such a doctrine and view.”

‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evadiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’’’.

“Therein, bhikkhus, I approach those ascetics and brahmins who hold such a doctrine and view that ‘Whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all of it is due to the creation of a sovereign being,’ and I say this: ‘Is it true, venerable sirs, that you hold such a doctrine and view that whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all of it is due to the creation of a sovereign being?’ When asked thus by me, they acknowledge, ‘Yes.’ I then say to them: ‘If that is so, venerable sirs, then you will be killers of living beings due to the creation of a sovereign being; you will be takers of what is not given due to the creation of a sovereign being; you will be unchaste due to the creation of a sovereign being; you will be liars due to the creation of a sovereign being; you will be slanderers due to the creation of a sovereign being; you will use harsh speech due to the creation of a sovereign being; you will be idle chatterers due to the creation of a sovereign being; you will be covetous due to the creation of a sovereign being; you will have minds of ill will due to the creation of a sovereign being; and you will hold wrong view due to the creation of a sovereign being.’”

‘‘Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.

“Bhikkhus, for those who fall back on the creation of a sovereign being as the essential truth, there is no desire or effort to do what should be done and to avoid what should not be done. Thus, when what should be done and what should not be done are not found in truth and certainty, for those who dwell with lapsed mindfulness and unguarded, there is no personal, well-reasoned doctrine of an ascetic. This, bhikkhus, is my second well-reasoned refutation of those ascetics and brahmins who hold such a doctrine and view.”

‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā…pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’’’.

“Therein, bhikkhus, I approach those ascetics and brahmins who hold such a doctrine and view that ‘Whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all of it is without cause and without condition,’ and I say this: ‘Is it true, venerable sirs, that you hold such a doctrine and view that whatever this individual person experiences—whether pleasant, painful, or neither-painful-nor-pleasant—all of it is without cause and without condition?’ When asked thus by me, they acknowledge, ‘Yes.’ I then say to them: ‘If that is so, venerable sirs, then you will be killers of living beings without cause and without condition... and you will hold wrong view without cause and without condition.’”

‘‘Ahetuappaccayaṃ [Pg.176] kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.

Indeed, monks, for those who grasp causelessness and conditionlessness as the essence, there is no desire or effort, nor the thought, ‘This should be done,’ or ‘This should not be done.’ Thus, when what should be done and what should not be done are not truly and firmly found, for those who dwell with lapsed mindfulness and unguarded, there is no justifiable ascetic doctrine of their own. This, monks, is my third justifiable refutation of those ascetics and brahmins who speak thus and hold such views.

‘‘Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

Indeed, monks, these are the three grounds for sectarian views which, when questioned, investigated, and admonished by the wise, even when traced back through successive traditions, are established in a doctrine of inaction.

‘‘Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

Indeed, monks, this Dhamma has been taught by me—irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. And what, monks, is this Dhamma taught by me that is irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins? ‘These are the six elements,’ monks, is the Dhamma taught by me that is irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. ‘These are the six bases for contact,’ monks, is the Dhamma taught by me that is irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. ‘These are the eighteen explorations of the mind,’ monks, is the Dhamma taught by me that is irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. ‘These are the Four Noble Truths,’ monks, is the Dhamma taught by me that is irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins.

‘‘Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘These are the six elements,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. Indeed, this was said. And in reference to what was it said? Monks, there are these six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. ‘These are the six elements,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. So, what was said was said in reference to this.

‘‘Imāni [Pg.177] cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimāni, bhikkhave, phassāyatanāni – cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘These are the six bases for contact,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. Indeed, this was said. And in reference to what was it said? Monks, there are these six bases for contact: the eye-base for contact, the ear-base for contact, the nose-base for contact, the tongue-base for contact, the body-base for contact, and the mind-base for contact. ‘These are the six bases for contact,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. So, what was said was said in reference to this.

‘‘Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘These are the eighteen explorations of the mind,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. Indeed, this was said. And in reference to what was it said? Having seen a form with the eye, one explores a form that is a basis for joy, explores a form that is a basis for displeasure, and explores a form that is a basis for equanimity. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible with the body… having cognized a mental object with the mind, one explores a mental object that is a basis for joy, explores a mental object that is a basis for displeasure, and explores a mental object that is a basis for equanimity. ‘These are the eighteen explorations of the mind,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. So, what was said was said in reference to this.

‘‘Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.

‘These are the Four Noble Truths,’ monks: thus the Dhamma was taught by me as irrefutable, undefilable, unblameworthy, and unreviled by wise ascetics and brahmins. Indeed, this was said. And in reference to what was it said? Monks, dependent on the six elements, there is descent into the womb. When there is descent, there is name-and-form. Conditioned by name-and-form, there is the sixfold sense base. Conditioned by the sixfold sense base, there is contact. Conditioned by contact, there is feeling. For one who is feeling, monks, I declare: ‘This is suffering.’ I declare: ‘This is the origin of suffering.’ I declare: ‘This is the cessation of suffering.’ I declare: ‘This is the path leading to the cessation of suffering.’”

‘‘Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, ( ) maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, (appiyehi [Pg.178] sampayogo dukkho, piyehi vippayogo dukkho,) yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

And what, monks, is the Noble Truth of Suffering? Birth is suffering, aging is suffering, sickness is suffering, death is suffering; sorrow, lamentation, pain, displeasure, and despair are also suffering; not getting what one wants is also suffering. In brief, the five aggregates of clinging are suffering. This, monks, is called the Noble Truth of Suffering.

‘‘Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

And what, monks, is the Noble Truth of the Origin of Suffering? With ignorance as condition, formations come to be. With formations as condition, consciousness comes to be. With consciousness as condition, name-and-form comes to be. With name-and-form as condition, the six sense bases come to be. With the six sense bases as condition, contact comes to be. With contact as condition, feeling comes to be. With feeling as condition, craving comes to be. With craving as condition, clinging comes to be. With clinging as condition, existence comes to be. With existence as condition, birth comes to be. With birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the origin of this whole mass of suffering. This, monks, is called the Noble Truth of the Origin of Suffering.

‘‘Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

And what, monks, is the Noble Truth of the Cessation of Suffering? With the remainderless fading away and cessation of that very ignorance, there is the cessation of formations. With the cessation of formations, there is the cessation of consciousness. With the cessation of consciousness, there is the cessation of name-and-form. With the cessation of name-and-form, there is the cessation of the six sense bases. With the cessation of the six sense bases, there is the cessation of contact. With the cessation of contact, there is the cessation of feeling. With the cessation of feeling, there is the cessation of craving. With the cessation of craving, there is the cessation of clinging. With the cessation of clinging, there is the cessation of existence. With the cessation of existence, there is the cessation of birth. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this whole mass of suffering. This, monks, is called the Noble Truth of the Cessation of Suffering.

‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. ‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti. Paṭhamaṃ.

And what, monks, is the Noble Truth of the Path leading to the Cessation of Suffering? It is this very Noble Eightfold Path, that is: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is called the Noble Truth of the Path leading to the Cessation of Suffering. Monks, the Dhamma taught by me—‘These are the four Noble Truths’—is unassailable, stainless, blameless, and uncensured by wise ascetics and brahmins. Thus, that which was spoken was spoken in reference to this.

63. ‘‘Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ [Pg.179] mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

63. “Monks, an uninstructed worldling speaks of these three as dangers where mother and son are separated. What three? There is, monks, a time when a great conflagration breaks out. When, monks, a great conflagration has broken out, villages, towns, and cities are burned by it. When villages, towns, and cities are being burned, a mother does not find her son, nor does a son find his mother. This, monks, is the first danger where mother and son are separated, as the uninstructed worldling says.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“Furthermore, monks, there is a time when a great cloudburst occurs. When, monks, a great cloudburst has occurred, a great flood arises. When, monks, a great flood is arising, villages, towns, and cities are swept away by it. When villages, towns, and cities are being swept away, a mother does not find her son, nor does a son find his mother. This, monks, is the second danger where mother and son are separated, as the uninstructed worldling says.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

“Furthermore, monks, there is a time of danger from bandits in the wilderness, and the country-folk flee in their carts. When, monks, there is danger from bandits in the wilderness and the country-folk are fleeing in their carts, a mother does not find her son, nor does a son find his mother. This, monks, is the third danger where mother and son are separated, as the uninstructed worldling says. These, monks, are the three dangers where mother and son are separated, as the uninstructed worldling says.

‘‘Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“But, monks, these three dangers are in fact ones where mother and son can be together, yet an uninstructed worldling speaks of them as dangers where mother and son are separated. What three? There is, monks, a time when a great conflagration breaks out. When, monks, a great conflagration has broken out, villages, towns, and cities are burned by it. When villages, towns, and cities are being burned, there is a time, on some rare occasion, when a mother finds her son, and a son finds his mother. This, monks, is the first danger that is in fact one where mother and son can be together, yet an uninstructed worldling speaks of it as a danger where mother and son are separated.

‘‘Puna [Pg.180] caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“Furthermore, monks, there is a time when a great cloudburst occurs. When, monks, a great cloudburst has occurred, a great flood arises. When, monks, a great flood has arisen, villages, towns, and cities are swept away by it. When villages, towns, and cities are being swept away, there is a time, on some rare occasion, when a mother finds her son, and a son finds his mother. This, monks, is the second danger that is in fact one where mother and son can be together, yet an uninstructed worldling speaks of it as a danger where mother and son are separated.

‘‘Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. ‘‘Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati’’.

Furthermore, monks, there comes a time when there is danger, an upheaval from forest bandits, and the people of the countryside flee in their vehicles. When there is such danger, monks, an upheaval from forest bandits, and the people of the countryside are fleeing in their vehicles, there comes a time when, on some rare occasion, a mother might get to see a son, and a son might get to see a mother. This, monks, is the third danger, which is truly one where mother and son can be together; yet the uninstructed worldling speaks of it as a danger where mother and son cannot be together. These, monks, are the three dangers which are truly ones where mother and son can be together; yet the uninstructed worldling speaks of them as dangers where mother and son cannot be together.

‘‘Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi? Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti. Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati – ‘ahaṃ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati – ‘ahaṃ jīrāmi, mā me mātā jīrī’’’ti.

Monks, these are the three dangers where mother and son cannot be together. What three? The danger of aging, the danger of sickness, and the danger of death. Monks, a mother, regarding her aging son, cannot obtain her wish thus: ‘Let me age; may my son not age.’ Nor can a son, regarding his aging mother, obtain his wish thus: ‘Let me age; may my mother not age.’

‘‘Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’’’ti.

Monks, a mother, regarding her sick son, cannot obtain her wish thus: ‘Let me be sick; may my son not fall sick.’ Nor can a son, regarding his sick mother, obtain his wish thus: ‘Let me be sick; may my mother not fall sick.’

‘‘Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati – ‘ahaṃ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati – ‘ahaṃ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānī’’ti.

Monks, a mother, regarding her dying son, cannot obtain her wish thus: ‘Let me die; may my son not die.’ Nor can a son, regarding his dying mother, obtain his wish thus: ‘Let me die; may my mother not die.’ These, monks, are indeed the three dangers where mother and son cannot be together.

‘‘Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā [Pg.181] imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkapo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī’’ti. Dutiyaṃ.

Monks, there is a path, there is a practice that leads to the abandoning and transcending of both these three dangers where mother and son can be together and these three dangers where mother and son cannot be together. And what, monks, is that path, what is that practice that leads to the abandoning and transcending of both these three dangers where mother and son can be together and these three dangers where mother and son cannot be together? It is this very Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This, monks, is the path, this is the practice that leads to the abandoning and transcending of both these three dangers where mother and son can be together and these three dangers where mother and son cannot be together.

3. Venāgapurasuttaṃ

3. The Discourse at Venāgapura

64. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho venāgapurikā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

64. On one occasion the Blessed One was wandering on tour in the Kosalan country with a great Saṅgha of monks and arrived at Venāgapura, a brahmin village of the Kosalans. The brahmin householders of Venāgapura heard: “Indeed, sirs, the ascetic Gotama, a son of the Sakyans who went forth from the Sakyan clan, has arrived at Venāgapura. A good report of the fame of that venerable Gotama has spread thus: ‘For this reason, too, the Blessed One is an Arahant, a Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone, the Knower of worlds, the supreme trainer of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.’ Having realized it for himself through direct knowledge, he makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its devas and humans. 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, which is completely perfect and utterly pure. Indeed, it is good to see such Arahants.”

Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca –

Then the brahmin householders of Venāgapura approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One, and after concluding a courteous and memorable talk, sat down to one side. Some raised their joined palms in salutation toward the Blessed One and sat down to one side. Some announced their name and clan and sat down to one side. Some, remaining silent, sat down to one side. Seated to one side, the brahmin Vacchagotta of Venāgapura said this to the Blessed One:

‘‘Acchariyaṃ[Pg.182], bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī’’ti.

“It is wonderful, venerable Gotama! It is marvelous, venerable Gotama! How serene are the venerable Gotama’s faculties, how pure and radiant is his complexion. Just as, venerable Gotama, a ripe autumn jujube is pure and radiant, even so are the venerable Gotama’s faculties serene, and his complexion pure and radiant. Just as, venerable Gotama, a ripe palm fruit just released from its stalk is pure and radiant, even so are the venerable Gotama’s faculties serene, and his complexion pure and radiant. Just as, venerable Gotama, a Jambu-river gold ornament, well-wrought by a skilled goldsmith’s son, well-burnished at the mouth of a furnace, and placed on a pale woolen cloth, shines, glows, and gleams, even so are the venerable Gotama’s faculties serene, and his complexion pure and radiant. Surely, the venerable Gotama is one who obtains at will, without difficulty, and without trouble such high and luxurious beds as these: a long-legged chair; a divan with animal figures; a large, long-fleeced woolen rug; a variegated woolen spread; a white woolen spread; a woolen spread with flowers woven in relief; a cotton-filled mattress; a woolen spread variegated with figures of lions and tigers; a woolen spread with fleece on both sides; a woolen spread with fleece on one side; a spread embroidered with gems; a silk spread; a large woolen rug sufficient for sixteen dancers; an elephant-saddle cover; a horse-saddle cover; a chariot cover; a spread made of black antelope skins sewn together; a choice spread made of kadali-deer skin; and a bed with a red canopy above and red cushions at both ends.”

‘‘Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Dullabhāni tāni pabbajitānaṃ laddhā ca pana na kappanti.

“Brahmin, as for those high and luxurious beds—namely, a long-legged chair; a divan with animal figures; a large, long-fleeced woolen rug; a variegated woolen spread; a white woolen spread; a woolen spread with flowers woven in relief; a cotton-filled mattress; a woolen spread variegated with figures of lions and tigers; a woolen spread with fleece on both sides; a woolen spread with fleece on one side; a spread embroidered with gems; a silk spread; a large woolen rug sufficient for sixteen dancers; an elephant-saddle cover; a horse-saddle cover; a chariot cover; a spread made of black antelope skins sewn together; a choice spread made of kadali-deer skin; and a bed with a red canopy above and red cushions at both ends—they are difficult for one who has gone forth to obtain, and even if obtained, they are not allowable.”

‘‘Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

“Brahmin, there are these three high and luxurious beds that I now obtain at will, without difficulty, and without trouble. What three? The divine high and luxurious bed, the brahmā high and luxurious bed, and the noble high and luxurious bed. These, Brahmin, are the three high and luxurious beds that I now obtain at will, without difficulty, and without trouble.”

‘‘Katamaṃ [Pg.183] pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

“But what, venerable Gotama, is that divine high and luxurious bed which the venerable Gotama now obtains at will, without difficulty, and without trouble?” “Here, brahmin, whatever village or town I am dwelling in dependence on, in the morning, having dressed, I take my bowl and outer robe and enter that very village or town for alms. After the meal, having returned from the alms-round, I enter the forest. There, whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. Secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. With the stilling of applied and sustained thought, I enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and happiness born of concentration. With the fading of rapture, I dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body; I enter and dwell in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, I enter and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. If I, brahmin, being in such a state, walk, at that time this walking of mine is a divine walking. If I, brahmin, being in such a state, stand, at that time this standing of mine is a divine standing. If I, brahmin, being in such a state, sit, at that time this sitting of mine is a divine sitting. If I, brahmin, being in such a state, lie down, at that time this high and luxurious bed of mine is divine. This, brahmin, is the divine high and luxurious bed which I now obtain at will, without difficulty, and without trouble.”

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

“It is wonderful, venerable Gotama! It is marvelous, venerable Gotama! Who else, apart from the venerable Gotama, could obtain at will, without difficulty, and without trouble, such a divine high and luxurious bed!”

‘‘Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ [Pg.184] nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

“Then, Venerable Gotama, what is that sublime high and great couch which the Venerable Gotama now obtains at will, without difficulty, and without trouble?” “Here, brahmin, whatever village or market town I am dwelling in dependence upon, in the morning, having adjusted my lower robe, I take my bowl and robe and enter that very village or market town for alms. After the meal, having returned from the alms-round, I enter the forest. There, whatever grasses or leaves there are, having gathered them together in one place, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. I dwell pervading one direction with a mind accompanied by loving-kindness; likewise the second, likewise the third, likewise the fourth. Thus above, below, and across; everywhere, identifying with all, I dwell pervading the entire world with a mind accompanied by loving-kindness—expansive, exalted, immeasurable, without enmity, and without affliction. With a mind accompanied by compassion… with a mind accompanied by appreciative joy… with a mind accompanied by equanimity, I dwell pervading one direction; likewise the second, likewise the third, likewise the fourth. Thus above, below, and across; everywhere, identifying with all, I dwell pervading the entire world with a mind accompanied by equanimity—expansive, exalted, immeasurable, without enmity, and without affliction. If I, brahmin, being in such a state, walk, at that time this walking of mine is a sublime walking. If I, brahmin, being in such a state, stand… sit… lie down, at that time this becomes for me a sublime high and great couch. This, brahmin, is that sublime high and great couch which I now obtain at will, without difficulty, and without trouble.”

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

“Marvelous, Venerable Gotama, astonishing, Venerable Gotama! Who else, apart from the Venerable Gotama, could obtain at will, without difficulty, and without trouble, such a sublime high and great couch!”

‘‘Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti? ‘‘Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So evaṃ jānāmi – ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; doso me pahīno ucchinnamūlo [Pg.185] tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī’’ti.

“Then, Venerable Gotama, what is that noble high and great couch which the Venerable Gotama now obtains at will, without difficulty, and without trouble?” “Here, brahmin, whatever village or market town I am dwelling in dependence upon, in the morning, having adjusted my lower robe, I take my bowl and robe and enter that very village or market town for alms. After the meal, having returned from the alms-round, I enter the forest. There, whatever grasses or leaves there are, having gathered them together in one place, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. I know thus: ‘Lust in me is abandoned, cut off at the root, made like a palm stump, brought to non-existence, and is of a nature not to arise in the future; hatred in me is abandoned, cut off at the root, made like a palm stump, brought to non-existence, and is of a nature not to arise in the future; delusion in me is abandoned, cut off at the root, made like a palm stump, brought to non-existence, and is of a nature not to arise in the future.’ If I, brahmin, being in such a state, walk, at that time this walking of mine is noble. If I, brahmin, being in such a state, stand… sit… lie down, at that time this becomes for me a noble high and great couch. This, brahmin, is that noble high and great couch which I now obtain at will, without difficulty, and without trouble.”

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalāmī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

“Marvelous, Venerable Gotama, astonishing, Venerable Gotama! Who else, apart from the Venerable Gotama, could obtain at will, without difficulty, and without trouble, such a noble high and great couch!”

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Tatiyaṃ.

“Excellent, Venerable Gotama, excellent, Venerable Gotama! It is as if, Venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms. In the very same way, the Dhamma has been made clear in many ways by the Venerable Gotama. I go for refuge to the Venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May the Venerable Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.” The Third Sutta.

4. Sarabhasuttaṃ

4. The Sarabha Sutta

65. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati – ‘‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’ti. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu. Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa [Pg.186] – ‘‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’ti.

65. Thus have I heard. At one time, the Blessed One was dwelling in Rājagaha on the Vulture Peak mountain. Now at that time, a wanderer named Sarabha had not long departed from this Dhamma and Discipline. In an assembly in Rājagaha, he spoke these words: “The Dhamma of the Sakyaputtiya ascetics has been understood by me. And it is only after having understood the Dhamma of the Sakyaputtiya ascetics that I have departed from that Dhamma and Discipline.” Then, in the morning, a number of bhikkhus dressed, took their bowls and robes, and entered Rājagaha for alms. Those bhikkhus heard the wanderer Sarabha speaking these words in an assembly in Rājagaha: “The Dhamma of the Sakyaputtiya ascetics has been understood by me. And it is only after having understood the Dhamma of the Sakyaputtiya ascetics that I have departed from that Dhamma and Discipline.”

Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti. Sādhu bhante, bhagavā yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

Then those bhikkhus, having gone for alms in Rājagaha, after the meal, having returned from the alms-round, approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: “Venerable sir, a wanderer named Sarabha has not long departed from this Dhamma and Discipline. In an assembly in Rājagaha, he speaks these words: ‘The Dhamma of the ascetics who are sons of the Sakyan has been understood by me. And it is only after having understood the Dhamma of the ascetics who are sons of the Sakyan that I have departed from that Dhamma and Discipline.’ It would be good, venerable sir, if the Blessed One would approach the wanderers’ park on the bank of the Sippinikā river, where the wanderer Sarabha is, out of compassion.” The Blessed One consented by remaining silent.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – ‘‘saccaṃ kira tvaṃ, sarabha, evaṃ vadesi – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’’’ti? Evaṃ vutte sarabho paribbājako tuṇhī ahosi.

Then, in the evening, the Blessed One, having arisen from seclusion, approached the wanderers’ park on the bank of the Sippinikā river, where the wanderer Sarabha was. Having approached, he sat down on the prepared seat. Seated, the Blessed One said this to the wanderer Sarabha: “Is it true, Sarabha, as it is said, that you speak thus: ‘The Dhamma of the ascetics who are sons of the Sakyan has been understood by me. And it is only after having understood the Dhamma of the ascetics who are sons of the Sakyan that I have departed from that Dhamma and Discipline’?” When this was said, the wanderer Sarabha remained silent.

Dutiyampi kho, bhagavā sarabhaṃ paribbājakaṃ etadavoca – ‘‘vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī’’ti. Dutiyampi kho sarabho paribbājako tuṇhī ahosi.

For a second time, the Blessed One said this to the wanderer Sarabha: “Speak, Sarabha, how was the Dhamma of the ascetics who are sons of the Sakyan understood by you? If your understanding is incomplete, I will complete it. But if your understanding is complete, I will express my approval.” For a second time, the wanderer Sarabha remained silent.

Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – (‘‘yo kho sarabha paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo) ‘‘vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ [Pg.187] bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī’’ti. Tatiyampi kho sarabho paribbājako tuṇhī ahosi.

For a third time, the Blessed One said this to the wanderer Sarabha: “Speak, Sarabha, how is the Dhamma of the ascetics, the sons of the Sakyan, known to you? If your understanding is incomplete, I will complete it. If, however, your understanding is complete, I will express my approval.” For a third time, the wanderer Sarabha was silent.

Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ – ‘‘yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti. Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati. Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī’’ti. Evaṃ vutte sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Then those wanderers said this to the wanderer Sarabha: “Friend Sarabha, that very thing you would request of the ascetic Gotama, the ascetic Gotama now invites you to. Speak, friend Sarabha, how is the Dhamma of the ascetics, the sons of the Sakyan, known to you? If your understanding is incomplete, the ascetic Gotama will complete it. If, however, your understanding is complete, the ascetic Gotama will express his approval.” When this was said, the wanderer Sarabha sat silent, disconcerted, with drooping shoulders, downcast, brooding, and at a loss for words.

Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca –

Then the Blessed One, knowing the wanderer Sarabha to be silent, disconcerted, with drooping shoulders, downcast, brooding, and at a loss for words, said this to those wanderers:

‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

“Wanderers, should any wanderer say this to me, who professes to be a Perfectly Enlightened One: ‘These dhammas are not fully awakened to by you,’ I would question him thoroughly, cross-examine him thoroughly, and admonish him thoroughly on that point. And when he is being thoroughly questioned, cross-examined, and admonished by me, it is impossible, there is no opportunity, that he would not arrive at one of three states: he will try to cover one matter with another; or he will lead the discussion off-topic; or he will manifest anger, ill will, and displeasure. Or he will sit silent, disconcerted, with drooping shoulders, downcast, brooding, and at a loss for words, just like the wanderer Sarabha.

‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca [Pg.188] pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

“Wanderers, should any wanderer say this to me, who professes to be one whose taints are destroyed: ‘These taints are not completely destroyed in you,’ I would question him thoroughly, cross-examine him thoroughly, and admonish him thoroughly on that point. And when he is being thoroughly questioned, cross-examined, and admonished by me, it is impossible, there is no opportunity, that he would not arrive at one of three states: he will try to cover one matter with another; or he will lead the discussion off-topic; or he will manifest anger, ill will, and displeasure. Or he will sit silent, disconcerted, with drooping shoulders, downcast, brooding, and at a loss for words, just like the wanderer Sarabha.

‘‘Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako’’ti. Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.

“Wanderers, should any wanderer say this to me: ‘The Dhamma taught by you for a purpose does not lead one who practices it to the complete destruction of suffering,’ I would question him thoroughly, cross-examine him thoroughly, and admonish him thoroughly on that point. And when he is being thoroughly questioned, cross-examined, and admonished by me, it is impossible, there is no opportunity, that he would not arrive at one of three states: he will try to cover one matter with another, or he will divert the discussion off-topic, or he will manifest anger, ill will, and displeasure. Or he will sit silent, disconcerted, with drooping shoulders, downcast, brooding, and at a loss for words, just like the wanderer Sarabha.” Then the Blessed One, having roared his lion’s roar three times in the wanderers’ park on the bank of the Sippinikā, departed through the air.

Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsu – ‘‘seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadati, bheraṇḍakaṃyeva nadati ; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi. Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṃ ravissāmī’ti ambukasañcariravitaṃyeva ravati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi. Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī’’ti. Atha kho te paribbājakā sarabhaṃ paribbājakaṃ [Pg.189] samantato vācāyasannitodakena sañjambharimakaṃsūti. Catutthaṃ.

Then, not long after the Blessed One had departed, those wanderers assailed the wanderer Sarabha from all sides with piercing words, making a mockery of him: “Friend Sarabha, it is just as if an old jackal in a great forest, thinking, ‘I will roar a lion’s roar,’ only howls like a jackal, only cries like a bheraṇḍaka bird. In the very same way, friend Sarabha, in the absence of the ascetic Gotama, you, thinking, ‘I will roar a lion’s roar,’ only howled like a jackal, only cried like a bheraṇḍaka bird. Friend Sarabha, it is just as if a small hen, thinking, ‘I will crow like a rooster,’ only clucks like a small hen. In the very same way, friend Sarabha, in the absence of the ascetic Gotama, you, thinking, ‘I will crow like a rooster,’ only clucked like a small hen. Friend Sarabha, it is just as if a bull in a cowshed empty of a lead bull thinks he ought to bellow deeply. In the very same way, friend Sarabha, in the absence of the ascetic Gotama, you thought you ought to bellow deeply.” Thus, those wanderers assailed the wanderer Sarabha from all sides with piercing words, making a mockery of him.

5. Kesamuttisuttaṃ

5. The Discourse at Kesamutta

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tadavasari. Assosuṃ kho kesamuttiyā kālāmā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

66. Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of monks, arrived at Kesamutta, a market town of the Kālāmas. The Kālāmas of Kesamutta heard: “Sirs, it is said that the ascetic Gotama, the son of the Sakyans who went forth from the Sakyan clan, has arrived at Kesamutta. Now, a good report concerning that venerable Gotama has spread thus: ‘That Blessed One is an Arahant...’ and so forth. ‘Indeed, it is good to see such Arahants.’”

Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ –

Then the Kālāmas of Kesamutta approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One, and after an exchange of friendly, courteous talk, sat down to one side; some raised their joined hands in salutation towards the Blessed One and sat down to one side; some declared their name and clan and sat down to one side; some sat down to one side in silence. Having sat down to one side, the Kālāmas of Kesamutta said this to the Blessed One:

‘‘Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti. Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Tesaṃ no, bhante, amhākaṃ hoteva kaṅkhā hoti vicikicchā – ‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’’’ti? ‘‘Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā’’.

“Venerable sir, there are some ascetics and brahmins who come to Kesamutta. They expound and illuminate their own doctrine, but as for the doctrine of others, they censure, condemn, treat with contempt, and reject it. Then, venerable sir, other ascetics and brahmins come to Kesamutta. They too expound and illuminate their own doctrine, but as for the doctrine of others, they censure, condemn, treat with contempt, and reject it. For us, venerable sir, there is indeed doubt and uncertainty: ‘Who among these venerable ascetics and brahmins speaks the truth, and who speaks falsehood?’” “It is proper for you to doubt, Kālāmas, it is proper for you to be uncertain. Indeed, in a matter that is doubtful, uncertainty has arisen in you.”

‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena[Pg.190], mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’’’ti, atha tumhe, kālāmā, pajaheyyātha.

“Come, Kālāmas. Do not go by oral tradition, by lineage, by hearsay, by the authority of the scriptures, by logical reasoning, by inference, by reflecting on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ When you yourselves know, Kālāmas: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and carried out, lead to harm and suffering,’ then you should abandon them.”

‘‘Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

“What do you think, Kālāmas? When greed arises within a person, does it arise for their welfare or for their harm?”

‘‘Ahitāya, bhante’’.

“For their harm, venerable sir.”

‘‘Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

“Kālāmas, this greedy person, overcome by greed, with a mind consumed by it, kills living beings, takes what is not given, commits sexual misconduct, speaks falsely, and encourages others to do likewise. Is that for their harm and suffering for a long time?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

“What do you think, Kālāmas? When aversion arises within a person, does it arise for their welfare or for their harm?”

‘‘Ahitāya, bhante’’.

“For their harm, venerable sir.”

‘‘Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

“Kālāmas, this person, being corrupted, overcome by aversion, with a mind consumed by it, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and encourages others to do likewise. Would that be for their harm and suffering for a long time?”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

“What do you think, Kālāmas? When delusion arises within a person, does it arise for their welfare or for their harm?”

‘‘Ahitāya, bhante’’.

“For their harm, venerable sir.”

‘‘Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

“Kālāmas, this deluded person, overcome by delusion, with a mind consumed by it, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and encourages others to do likewise. Would that be for their harm and suffering for a long time?”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?

“What do you think, Kālāmas? Are these things wholesome or unwholesome?”

‘‘Akusalā, bhante’’.

“Unwholesome, venerable sir.”

‘‘Sāvajjā vā anavajjā vā’’ti?

“Blameworthy or blameless?”

‘‘Sāvajjā, bhante’’.

“Blameworthy, venerable sir.”

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

“Censured by the wise or praised by the wise?”

‘‘Viññugarahitā, bhante’’.

“Censured by the wise, venerable sir.”

‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti[Pg.191]?

“When undertaken and carried out, do they lead to harm and suffering, or not? How is it for you in this matter?”

‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.

“Venerable sir, when undertaken and carried out, they lead to harm and suffering. This is how it is for us in this matter.”

‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“So it is, Kālāmas, that we said: ‘Come, Kālāmas. Do not go by repeated hearing, by lineage, by hearsay, by the authority of the scriptures, by reasoning, by inference, by reflecting on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, “The ascetic is our teacher.” When you yourselves know, Kālāmas: “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and carried out, lead to harm and suffering,” then you should abandon them.’ That which was spoken was spoken in reference to this.”

‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

“Come, Kālāmas. Do not go by repeated hearing, by lineage, by hearsay, by the authority of the scriptures, by reasoning, by inference, by reflecting on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ But when you know for yourselves, Kālāmas: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, when undertaken and carried out, lead to welfare and happiness’—then, Kālāmas, you should undertake and abide in them.”

‘‘Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?

“What do you think, Kālāmas? When non-greed arises in a person internally, does it arise for their welfare or for their harm?”

‘‘Hitāya, bhante’’.

“For their welfare, venerable sir.”

‘‘Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

“Indeed, Kālāmas, this person, being non-greedy, not overcome by greed, with a mind not seized by it, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not cause another to do likewise, which is for their welfare and happiness for a long time.”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati…pe… amoho purisassa ajjhattaṃ uppajjamāno uppajjati…pe… hitāya sukhāyā’’ti.

“What do you think, Kālāmas? When non-aversion arises in a person internally… and when non-delusion arises in a person internally… does this lead to their welfare and happiness?”

‘‘Evaṃ bhante’’.

“Even so, venerable sir.”

‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?

“What do you think, Kālāmas? Are these things wholesome or unwholesome?”

‘‘Kusalā, bhante’’.

“Wholesome, venerable sir.”

‘‘Sāvajjā vā anavajjā vā’’ti?

“Blameworthy or blameless?”

‘‘Anavajjā, bhante’’.

“Blameless, venerable sir.”

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

“Censured by the wise or praised by the wise?”

‘‘Viññuppasatthā, bhante’’.

“Praised by the wise, venerable sir.”

‘‘Samattā samādinnā [Pg.192] hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti?

“When undertaken and carried out, do they lead to welfare and happiness, or not? Or how is it in this matter?”

‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.

“Venerable sir, when undertaken and carried out, they lead to welfare and happiness. This is how it is for us in this matter.”

‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“Thus indeed, Kālāmas, what we said was this: ‘Come, Kālāmas. Do not go by repeated hearing, by lineage, by hearsay, by the authority of the scriptures, by reasoning, by inference, by reflecting on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, “The ascetic is our teacher.” But when you know for yourselves, Kālāmas, that these things are wholesome, these things are blameless, these things are praised by the wise, and that these things, when undertaken and carried out, lead to welfare and happiness, then, Kālāmas, you should undertake and abide in them.’ It was in reference to this that this was said.”

‘‘Sa kho so, kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

“That noble disciple, Kālāmas—thus free from covetousness, free from ill will, unconfused, clearly comprehending, and mindful—dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; just so above, below, and across; he dwells pervading the entire world everywhere and in every way with a mind imbued with loving-kindness, vast, expansive, immeasurable, without hostility, and without affliction. With a mind imbued with compassion… with a mind imbued with sympathetic joy… with a mind imbued with equanimity, he dwells pervading one direction, likewise the second, likewise the third, likewise the fourth; just so above, below, and across; he dwells pervading the entire world everywhere and in every way with a mind imbued with equanimity, vast, expansive, immeasurable, without hostility, and without affliction.”

‘‘Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

“That noble disciple, Kālāmas, with a mind thus without enmity, thus without affliction, thus undefiled, thus purified, gains four assurances in this very life. ‘If, indeed, there is another world, and there is the fruit and result of good and bad deeds, then with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’ This is the first assurance he attains.

‘‘‘Sace [Pg.193] kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

“‘If, however, there is no other world, and there is no fruit or result of good and bad deeds, then in this very life I maintain myself free from enmity, free from affliction, untroubled, and happy.’ This is the second assurance he attains.

‘‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi. Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

“‘If, indeed, evil is done by one who does it, I, for my part, intend no evil toward anyone. Since I do no evil deed, whence will suffering touch me?’ This is the third assurance he attains.

‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

“‘If, however, no evil is done by one who does it, then I regard myself as purified in both respects.’ This is the fourth assurance he attains.

‘‘Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī’’ti.

“That noble disciple, Kālāmas, with a mind thus without enmity, thus without affliction, thus undefiled, thus purified, gains these four assurances in this very life.”

‘‘Evametaṃ, bhagavā, evametaṃ, sugata! Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

“So it is, Blessed One, so it is, Sugata! That noble disciple, venerable sir, with a mind thus without enmity, thus without affliction, thus undefiled, thus purified, gains four assurances in this very life. ‘If, indeed, there is another world, and there is the fruit and result of good and bad deeds, then with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’ This is the first assurance he attains.

‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

“‘If, however, there is no other world, and there is no fruit or result of good and bad deeds, then in this very life I maintain myself free from enmity, free from affliction, untroubled, and happy.’ This is the second assurance he attains.

‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ – kassaci pāpaṃ cetemi, akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

“‘If, indeed, evil is done by one who acts, I, for my part, intend no evil toward anyone. Since I do no evil deed, whence will suffering touch me?’ This is the third assurance he attains.

‘‘‘Sace [Pg.194] kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

“‘If, however, no evil is done by one who acts, then I regard myself as purified in both respects.’ This is the fourth assurance he attains.

‘‘Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

“So it is, venerable sir. That noble disciple, with a mind thus without enmity, thus without affliction, thus undefiled, thus purified, gains these four assurances in this very life.

‘‘Abhikkantaṃ, bhante…pe… ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Pañcamaṃ.

“Excellent, venerable sir… We, venerable sir, go to the Blessed One for refuge, to the Dhamma, and to the Bhikkhu Saṅgha. May the Blessed One, venerable sir, remember us as lay followers who have gone for refuge from this day forward, for as long as life lasts.” Fifth.

6. Sāḷhasuttaṃ

6. The Discourse to Sāḷha

67. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca –

67. Thus have I heard. At one time the Venerable Nandaka was dwelling at Sāvatthī in the Eastern Park, in the mansion of Migāra's mother. Then Sāḷha, Migāra's grandson, and Sāṇa, Sekhuniya's grandson, approached the Venerable Nandaka; having approached, they paid homage to the Venerable Nandaka and sat down to one side. As he was sitting to one side, the Venerable Nandaka said this to Sāḷha, Migāra's grandson:

‘‘Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.

“Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural authority, by logical reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by seeming competence, or because ‘The ascetic is our teacher.’ But when you yourselves know, Sāḷhas, ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and adopted, lead to harm and suffering,’ then, Sāḷhas, you should abandon them.

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi lobho’’ti?

“What do you think, Sāḷhas, is there greed?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

“I call this matter ‘covetousness,’ Sāḷhas. This greedy and covetous person, Sāḷhas, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and also incites another to do likewise, which is for one's long-term harm and suffering.”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Taṃ [Pg.195] kiṃ maññatha, sāḷhā, atthi doso’’ti?

“What do you think, Sāḷhas, is there hatred?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

“I call this matter ‘ill will,’ Sāḷhas. This hateful person with a mind of ill will, Sāḷhas, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and also incites another to do likewise, which is for one's long-term harm and suffering.”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi moho’’ti?

“What do you think, Sāḷhas, is there delusion?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.

“I call this matter ‘ignorance,’ Sāḷhas. This deluded person overcome by ignorance, Sāḷhas, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and also incites another to do likewise, which is for one's long-term harm and suffering.”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā’’ti?

“What do you think, Sāḷhas, are these things wholesome or unwholesome?”

‘‘Akusalā, bhante’’.

“Unwholesome, venerable sir.”

‘‘Sāvajjā vā anavajjā vā’’ti?

“Are they blameworthy or blameless?”

‘‘Sāvajjā, bhante’’.

“Blameworthy, venerable sir.”

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

“Are they censured by the wise or praised by the wise?”

‘‘Viññugarahitā, bhante’’.

“Censured by the wise, venerable sir.”

‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti?

“When undertaken and adopted, do they lead to harm and suffering, or not? What is your view on this?”

‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.

“When undertaken and adopted, venerable sir, they lead to harm and suffering. That is our view on this.”

‘‘Iti kho, sāḷhā, yaṃ taṃ avocumhā – ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“Thus, Sāḷhas, that which we said—‘Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural authority, by logical reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by seeming competence, or because “The ascetic is our teacher.” But when you yourselves know, Sāḷhas, “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and adopted, lead to harm and suffering,” then, Sāḷhas, you should abandon them’—it was in reference to this that it was said.

‘‘Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā [Pg.196] samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.

“Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural authority, by logical reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by seeming competence, or because ‘The ascetic is our teacher.’ But when you yourselves know, Sāḷhas, ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, when undertaken and adopted, lead to welfare and happiness,’ then, Sāḷhas, you should undertake them and abide in them.”

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi alobho’’ti?

“What do you think, Sāḷhas, is there non-greed?”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

“Indeed, Sāḷhas, I declare this meaning as ‘non-covetousness.’ A person who is not greedy, Sāḷhas, who is not covetous, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not encourage another to do likewise, which is for their long-term welfare and happiness.”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi adoso’’ti?

“What do you think, Sāḷhas, is there non-hatred?”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

“Indeed, Sāḷhas, I declare this meaning as ‘non-ill will.’ A person who is not hateful, Sāḷhas, with a mind free of ill will, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not encourage another to do likewise, which is for their long-term welfare and happiness.”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, sāḷhā, atthi amoho’’ti?

“What do you think, Sāḷhas, is there non-delusion?”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.

“Indeed, Sāḷhas, I declare this meaning as ‘true knowledge.’ A person who is not deluded, Sāḷhas, who has attained true knowledge, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not encourage another to do likewise, which is for their long-term welfare and happiness.”

‘‘Evaṃ, bhante’’.

“Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā’’ti?

“What do you think, Sāḷhas, are these qualities wholesome or unwholesome?”

‘‘Kusalā, bhante’’.

“Wholesome, venerable sir.”

‘‘Sāvajjā vā anavajjā vā’’ti?

“Blameworthy or blameless?”

‘‘Anavajjā, bhante’’.

“Blameless, venerable sir.”

‘‘Viññugarahitā vā viññuppasatthā vā’’ti?

“Censured by the wise or praised by the wise?”

‘‘Viññuppasatthā, bhante’’.

“Praised by the wise, venerable sir.”

‘‘Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti?

“When undertaken and adopted, do they lead to welfare and happiness, or not? What is your view on this?”

‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.

“When undertaken and adopted, venerable sir, they lead to welfare and happiness. That is our view on this.”

‘‘Iti kho, sāḷhā, yaṃ taṃ avocumhā – ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā [Pg.197] dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“So, Sāḷhas, regarding what we said: ‘Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural authority, by logical reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by seeming competence, or because “The ascetic is our teacher.” When you, Sāḷhas, know for yourselves: “These qualities are wholesome; these qualities are blameless; these qualities are praised by the wise; these qualities, when undertaken and adopted, lead to long-term welfare and happiness,” then, Sāḷhas, you should undertake them and abide in them.’ It was with reference to this that this was said.”

‘‘Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā…pe… karuṇā…pe… muditā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. So evaṃ pajānāti – ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇa’nti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

“That noble disciple, Sāḷhas, with covetousness thus gone, with ill will gone, unconfused, clearly comprehending, and mindful, dwells pervading one quarter with a mind imbued with loving-kindness… with compassion… with appreciative joy… with equanimity, likewise the second, likewise the third, likewise the fourth. So above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility and without ill will. He understands thus: ‘There is this, there is the inferior, there is the sublime, and there is a further escape from this field of perception.’ As he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. With liberation, there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’”

‘‘So evaṃ pajānāti – ‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ; ahu pubbe doso…pe… ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusala’nti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti. Chaṭṭhaṃ.

“He understands thus: ‘Formerly there was greed; that was unwholesome. Now it is no more; this is wholesome. Formerly there was hatred… formerly there was delusion; that was unwholesome. Now it is no more; this is wholesome.’ In this very life, he is without craving, extinguished, cooled, experiencing bliss, dwelling with a self that has become supreme.” Sixth.

7. Kathāvatthusuttaṃ

7. The Discourse on Topics of Conversation

68. ‘‘Tīṇimāni, bhikkhave, kathāvatthūni. Katamāni tīṇi? Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ ahosi atītamaddhāna’nti. Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ bhavissati anāgatamaddhāna’nti. Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ hoti etarahi paccuppannamaddhāna’’’nti.

68. “Bhikkhus, there are these three topics of conversation. What three? Bhikkhus, one may converse on a topic concerning the past, saying: ‘Thus it was in the past.’ Or, bhikkhus, one may converse on a topic concerning the future, saying: ‘Thus it will be in the future.’ Or, bhikkhus, one may converse on a topic concerning the present, saying: ‘Thus it is at present.’”

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ [Pg.198] pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Bhikkhus, by engagement in conversation, a person is to be known as either suitable or unsuitable for discussion. If, bhikkhus, when asked a question, this person does not answer categorically a question that should be answered categorically, does not answer analytically a question that should be answered analytically, does not answer with a counter-question a question that should be answered with a counter-question, and does not set aside a question that should be set aside—then, bhikkhus, this person is unsuitable for discussion. But if, bhikkhus, when asked a question, this person answers categorically a question that should be answered categorically, answers analytically a question that should be answered analytically, answers with a counter-question a question that should be answered with a counter-question, and sets aside a question that should be set aside—then, bhikkhus, this person is suitable for discussion.

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Bhikkhus, by engagement in conversation, a person is to be known as either suitable or unsuitable for discussion. If, bhikkhus, when asked a question, this person does not stand firm on what is a proper and improper point, does not stand firm on a supposition, does not stand firm on an accepted position, and does not stand firm on the proper procedure—then, bhikkhus, this person is unsuitable for discussion. But if, bhikkhus, when asked a question, this person stands firm on what is a proper and improper point, stands firm on a supposition, stands firm on an accepted position, and stands firm on the proper procedure—then, bhikkhus, this person is suitable for discussion.

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Bhikkhus, by engagement in conversation, a person is to be known as either suitable or unsuitable for discussion. If, bhikkhus, when asked a question, this person conceals one matter with another, leads the conversation away to an external topic, and makes manifest anger, ill will, and displeasure, then, bhikkhus, this person is unsuitable for discussion. But if, bhikkhus, when asked a question, this person does not conceal one matter with another, does not lead the conversation away to an external topic, and does not make manifest anger, ill will, and displeasure, then, bhikkhus, this person is suitable for discussion.

‘‘Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Bhikkhus, by engagement in conversation, a person is to be known as either suitable or unsuitable for discussion. If, bhikkhus, when asked a question, this person overwhelms, crushes, laughs scornfully, and seizes upon a slip, then, bhikkhus, this person is unsuitable for discussion. But if, bhikkhus, when asked a question, this person does not overwhelm, does not crush, does not laugh scornfully, and does not seize upon a slip, then, bhikkhus, this person is suitable for discussion.

‘‘Kathāsampayogena[Pg.199], bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ. So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati. Etadatthā, bhikkhave, kathā; etadatthā mantanā; etadatthā upanisā; etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.

“Bhikkhus, by engagement in conversation, a person is to be known as either receptive or unreceptive. One with an inattentive ear, bhikkhus, is unreceptive; one with an attentive ear is receptive. Being receptive, one directly knows one thing, fully understands one thing, abandons one thing, and realizes one thing. By directly knowing one thing, fully understanding one thing, abandoning one thing, and realizing one thing, one touches right liberation. This, bhikkhus, is the purpose of conversation; this is the purpose of deliberation; this is the purpose of receptivity; this is the purpose of attentive listening: that is, the liberation of the mind without clinging.”

‘‘Ye viruddhā sallapanti, viniviṭṭhā samussitā;

Anariyaguṇamāsajja, aññoññavivaresino.

“Those who converse antagonistically, entrenched and arrogant, engaging in ignoble qualities, seeking each other’s faults;

‘‘Dubbhāsitaṃ vikkhalitaṃ, sampamohaṃ parājayaṃ;

Aññoññassābhinandanti, tadariyo kathanācare.

They delight in each other’s ill-spoken words, slips, bewilderment, and defeat; a noble one would not engage in such conversation.

‘‘Sace cassa kathākāmo, kālamaññāya paṇḍito;

Dhammaṭṭhapaṭisaṃyuttā, yā ariyacaritā kathā.

If a wise person wishes to speak, having known the proper time, let it be the talk connected with what is established in the Dhamma, the conversation practiced by the noble ones.

‘‘Taṃ kathaṃ kathaye dhīro, aviruddho anussito;

Anunnatena manasā, apaḷāso asāhaso.

That conversation the wise one should speak, uncontentious and not arrogant; with a mind not elated, without partisanship, and without rashness.

‘‘Anusūyāyamāno so, sammadaññāya bhāsati;

Subhāsitaṃ anumodeyya, dubbhaṭṭhe nāpasādaye.

Without envy, one speaks, having understood rightly; one should rejoice in what is well-spoken, and not disparage what is poorly spoken.

‘‘Upārambhaṃ na sikkheyya, khalitañca na gāhaye ;

Nābhihare nābhimadde, na vācaṃ payutaṃ bhaṇe.

One should not train in censure, nor seize upon a slip; one should not overwhelm, nor crush, nor speak contentious speech.

‘‘Aññātatthaṃ pasādatthaṃ, sataṃ ve hoti mantanā;

Evaṃ kho ariyā mantenti, esā ariyāna mantanā;

Etadaññāya medhāvī, na samusseyya mantaye’’ti. sattamaṃ;

For the sake of understanding and for confidence, such is truly the deliberation of the good. Thus do the noble ones deliberate; this is the deliberation of the noble ones. Having understood this, the wise one should not be arrogant, but should deliberate in this way.” Seventh.

8. Aññatitthiyasuttaṃ

8. The Discourse concerning Those of Other Teachings

69. ‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho [Pg.200] – ime kho, āvuso, tayo dhammā. Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

69. “Bhikkhus, if wanderers of other sects should ask you thus: ‘Friends, there are these three things. What three? Greed, hatred, and delusion—these, friends, are the three things. Among these three things, what is the distinction, what is the overriding aspect, what is the difference?’—being asked thus, bhikkhus, how would you answer those wanderers of other sects?” “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, with the Blessed One as our refuge. It would be good, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard it from the Blessed One, the bhikkhus will remember it.” “In that case, bhikkhus, listen and pay close attention. I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā; imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’’’ ti.

“Bhikkhus, if wanderers of other sects should ask you thus: ‘Friends, there are these three things. What three? Greed, hatred, and delusion—these, friends, are the three things. Among these three things, what is the distinction, what is the overriding aspect, what is the difference?’ When asked thus, bhikkhus, you should answer those wanderers of other sects thus: ‘Greed, friends, has little fault and is slow to fade; hatred has great fault and is quick to fade; delusion has great fault and is slow to fade.’”

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Subhanimittantissa vacanīyaṃ. Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’’’ti.

“‘And what, friend, is the cause, what is the condition, whereby unarisen greed arises, or arisen greed increases and expands?’ ‘The sign of the beautiful,’ it should be said. ‘For one who gives unwise attention to the sign of the beautiful, unarisen greed arises, and arisen greed increases and expands. This, friend, is the cause, this is the condition, whereby unarisen greed arises, or arisen greed increases and expands.’”

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Paṭighanimittaṃ tissa vacanīyaṃ. Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’’’ti.

“‘And what, friend, is the cause, what is the condition, whereby unarisen hatred arises, or arisen hatred increases and expands?’ ‘The sign of aversion,’ it should be said. ‘For one who gives unwise attention to the sign of aversion, unarisen hatred arises, and arisen hatred increases and expands. This, friend, is the cause, this is the condition, whereby unarisen hatred arises, or arisen hatred increases and expands.’”

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Ayoniso manasikāro tissa vacanīyaṃ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya [Pg.201] vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’’’ti.

“‘And what, friend, is the cause, what is the condition, whereby unarisen delusion arises, or arisen delusion increases and expands?’ ‘Unwise attention,’ it should be said. ‘For one who gives unwise attention, unarisen delusion arises, and arisen delusion increases and expands. This, friend, is the cause, this is the condition, whereby unarisen delusion arises, or arisen delusion increases and expands.’”

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘Asubhanimittantissa vacanīyaṃ. Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’’’ti.

“‘And what, friend, is the cause, what is the condition, whereby unarisen greed does not arise and arisen greed is abandoned?’ ‘The sign of the foul,’ it should be said. ‘For one who gives wise attention to the sign of the foul, unarisen greed does not arise and arisen greed is abandoned. This, friend, is the cause, this is the condition, whereby unarisen greed does not arise and arisen greed is abandoned.’”

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘Mettā cetovimuttī tissa vacanīyaṃ. Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’’’ti.

“‘And what, friend, is the cause, what is the condition, whereby unarisen hatred does not arise and arisen hatred is abandoned?’ ‘The liberation of mind by loving-kindness,’ it should be said. ‘For one who gives wise attention to the liberation of mind by loving-kindness, unarisen hatred does not arise and arisen hatred is abandoned. This, friend, is the cause, this is the condition, whereby unarisen hatred does not arise and arisen hatred is abandoned.’”

‘‘‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘Yonisomanasikāro tissa vacanīyaṃ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’’’ti. Aṭṭhamaṃ.

“‘And what, friend, is the cause, what is the condition, whereby unarisen delusion does not arise and arisen delusion is abandoned?’ ‘Wise attention,’ it should be said. ‘For one who gives wise attention, unarisen delusion does not arise and arisen delusion is abandoned. This, friend, is the cause, this is the condition, whereby unarisen delusion does not arise and arisen delusion is abandoned.’” The eighth.

9. Akusalamūlasuttaṃ

9. The Discourse on the Unwholesome Roots

70. ‘‘Tīṇimāni[Pg.202], bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

70. “Bhikkhus, there are these three unwholesome roots. What three? Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root.

‘‘Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ ; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

“Bhikkhus, whatever is greed, that is an unwholesome root. Whatever a greedy person fabricates by body, speech, or mind, that too is unwholesome. And that a greedy person—overcome by greed, with mind overwhelmed—unjustly causes suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I have need of power’—that too is unwholesome. Thus, for such a person, many evil, unwholesome states born of greed, sourced in greed, originating from greed, and conditioned by greed, come to be.

‘‘Yadapi, bhikkhave, doso tadapi akusalamūlaṃ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

“Monks, whatever is hatred—that is an unwholesome root. Whatever a hateful person fabricates by body, speech, or mind—that too is unwholesome. And that a hateful person, overcome by hatred, with mind overwhelmed, untruthfully causes suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I act with power’—that too is unwholesome. Thus, for such a person, many evil, unwholesome states born of hatred, sourced in hatred, originating from hatred, and conditioned by hatred, come to be.

‘‘Yadapi, bhikkhave, moho tadapi akusalamūlaṃ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

“Monks, whatever is delusion—that is an unwholesome root. Whatever a deluded person fabricates by body, speech, or mind—that too is unwholesome. And that a deluded person, overcome by delusion, with mind overwhelmed, untruthfully causes suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I act with power’—that too is unwholesome. Thus, for such a person, many evil, unwholesome states born of delusion, sourced in delusion, originating from delusion, and conditioned by delusion, come to be. Such a person, monks, is called one who speaks at the wrong time, one who speaks what is not true, one who speaks what is not beneficial, one who speaks contrary to the Dhamma, and one who speaks contrary to the Vinaya.

‘‘Kasmā [Pg.203] cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

“And why, monks, is such a person called one who speaks at the wrong time, one who speaks what is not true, one who speaks what is not beneficial, one who speaks contrary to the Dhamma, and one who speaks contrary to the Vinaya? Because, monks, such a person untruthfully causes suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I act with power.’ When spoken to with what is true, he rejects it and does not acknowledge it. When spoken to with what is untrue, he makes no effort to explain it away, to show that ‘This is not real, this is untrue.’ Therefore, such a person is called one who speaks at the wrong time, one who speaks what is not true, one who speaks what is not beneficial, one who speaks contrary to the Dhamma, and one who speaks contrary to the Vinaya.

‘‘Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

“Monks, such a person, overcome by evil, unwholesome states born of greed, with mind overwhelmed, dwells in suffering in this very life, with vexation, with distress, and with fever. And with the breakup of the body, after death, a bad destination is to be expected.

‘‘Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati; evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

“Overcome by evil, unwholesome states born of hatred... and so on... overcome by evil, unwholesome states born of delusion, with mind overwhelmed, one dwells in suffering in this very life, with vexation, with distress, and with fever. And with the breakup of the body, after death, a bad destination is to be expected. Just as, monks, a sal tree, a dhava tree, or a phandana tree, being overrun and entangled by three māluvā creepers, meets with misfortune, meets with disaster, meets with misfortune and disaster; in the same way, monks, such a person—overcome by evil, unwholesome states born of greed, with mind overwhelmed—dwells in suffering in this very life, with vexation, with distress, and with fever. And with the breakup of the body, after death, a bad destination is to be expected.

‘‘Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.

“Overcome by evil, unwholesome states born of hatred... and so on... overcome by evil, unwholesome states born of delusion, with mind overwhelmed, one dwells in suffering in this very life, with vexation, with distress, and with fever. And with the breakup of the body, after death, a bad destination is to be expected. These, monks, are the three unwholesome roots.

‘‘Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

“Monks, there are these three wholesome roots. Which three? Non-greed is a wholesome root, non-hatred is a wholesome root, and non-delusion is a wholesome root.

‘‘Yadapi[Pg.204], bhikkhave, alobho tadapi kusalamūlaṃ ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ ; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.

“Monks, whatever is non-greed—that is a wholesome root. Whatever a person without greed fabricates by body, speech, or mind—that too is wholesome. And that a person without greed, not overcome by greed, with mind not overwhelmed, does not untruthfully cause suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I act with power’—that too is wholesome. Thus, for such a person, many wholesome states born of non-greed, sourced in non-greed, originating from non-greed, and conditioned by non-greed, come to be.

‘‘Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

“Monks, whatever is non-hatred—that is a wholesome root. Whatever a person without hatred fabricates by body, speech, or mind—that too is wholesome. And that a person without hatred, not overcome by hatred, with mind not overwhelmed, does not untruthfully cause suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I act with power’—that too is wholesome. Thus, for such a person, many wholesome states born of non-hatred, sourced in non-hatred, originating from non-hatred, and conditioned by non-hatred, come to be.

‘‘Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

“Monks, whatever is non-delusion—that is a wholesome root. Whatever a non-deluded person fabricates by body, speech, or mind—that too is wholesome. And that a non-deluded person, not overcome by delusion, with mind not overwhelmed, does not untruthfully cause suffering for another by means of killing, imprisonment, loss of property, censure, or banishment, thinking, ‘I am powerful, I act with power’—that too is wholesome. Thus, for such a person, many wholesome states born of non-delusion, sourced in non-delusion, originating from non-delusion, and conditioned by non-delusion, come to be. Such a person, monks, is called one who speaks at the right time, one who speaks what is true, one who speaks what is beneficial, one who speaks in accordance with the Dhamma, and one who speaks in accordance with the Vinaya.

‘‘Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya – ‘itipetaṃ atacchaṃ, itipetaṃ abhūta’nti[Pg.205]. Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

“And why, monks, is such a person called a speaker of what is timely, a speaker of what is true, a speaker of what is beneficial, a speaker of what is Dhamma, and a speaker of what is Vinaya? Because, monks, such a person does not inflict suffering upon another untruthfully, by means of killing, imprisonment, deprivation of property, censure, or banishment, thinking, ‘I am strong, I am established in strength.’ When spoken to with what is true, he acknowledges it and does not deny it. When spoken to with what is untrue, he makes an effort to explain it: ‘For this reason this is not true, for this reason this is false.’ Therefore, such a person is called a speaker of what is timely, a speaker of what is beneficial, a speaker of what is Dhamma, and a speaker of what is Vinaya.”

‘‘Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

“For such a person, monks, evil, unwholesome states born of greed are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are by nature not to arise in the future. In this very life, he dwells happily, without vexation, without distress, and without fever. In this very life, he is fully extinguished.

‘‘Dosajā…pe… parinibbāyati. Mohajā…pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kuddāla-piṭakaṃ ādāya. So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

“Evil, unwholesome states born of hatred… he is fully extinguished. Evil, unwholesome states born of delusion… he is fully extinguished. Suppose, monks, a sal tree, a dhava tree, or a phandana tree is overwhelmed and entangled by three māluvā creepers. Then a man might come along with a hoe and a basket. He would cut that māluvā creeper at the root; having cut it at the root, he would dig around it; having dug around it, he would pull out the roots, even down to those the size of vetiver grass stalks. He would cut that māluvā creeper into pieces; having cut it into pieces, he would split it; having split it, he would make it into splinters; having made it into splinters, he would dry it in the wind and sun; having dried it in the wind and sun, he would burn it with fire; having burned it with fire, he would make it into ash; having made it into ash, he would winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus, monks, those māluvā creepers would be cut off at the root, made like a palm stump, brought to non-existence, and would be by nature not to arise in the future. In the same way, monks, for such a person, the evil, unwholesome states born of greed are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are by nature not to arise in the future. In this very life, he dwells happily, without vexation, without distress, and without fever. In this very life, he is fully extinguished.”

‘‘Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī’’ti. Navamaṃ.

“Evil, unwholesome states born of hatred… and those born of delusion are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are by nature not to arise in the future. In this very life, he dwells happily, without vexation, without distress, and without fever. In this very life, he is fully extinguished. These, monks, are the three wholesome roots.” Ninth.

10. Uposathasuttaṃ

10. The Discourse on the Uposatha

71. Evaṃ [Pg.206] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – ‘‘handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā’’ti? ‘‘Uposathāhaṃ, bhante, ajja upavasāmī’’ti.

10. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in the Eastern Park, at the Mansion of Migāra’s Mother. Then Visākhā, Migāra’s mother, on that Uposatha day, approached the Blessed One. Having approached, she paid homage to the Blessed One and sat down to one side. As she was sitting to one side, the Blessed One said to Visākhā, Migāra’s mother: “Well now, Visākhā, from where have you come at midday?” “Venerable sir, today I am observing the Uposatha.”

‘‘Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati – ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati – ‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ; sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idaṃ cidañca bhojanīyaṃ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṃ atināmeti. Evaṃ kho visākhe, gopālakuposatho hoti. Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

71. “Visākhā, there are these three Uposathas. Which three? The cowherd’s Uposatha, the Nigaṇṭha’s Uposatha, and the Noble Uposatha. And how, Visākhā, is the cowherd’s Uposatha? Just as, Visākhā, a cowherd in the evening, having returned the cows to their owners, reflects thus: ‘Today the cows grazed in such and such a place and drank water in such and such a place; tomorrow the cows will graze in such and such a place and drink water in such and such a place.’ In the same way, Visākhā, someone here observing the Uposatha reflects thus: ‘Today I ate such and such edibles and ate such and such foods; tomorrow I will eat such and such edibles and eat such and such foods.’ He spends the day with a mind accompanied by covetousness. Thus, Visākhā, is the cowherd’s Uposatha. When observed in this way, Visākhā, the cowherd’s Uposatha is not of great fruit, not of great benefit, not of great radiance, not of great pervasiveness.”

‘‘Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti. Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, sabbacelāni [Pg.207] nikkhipitvā evaṃ vadehi – nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro – ‘ayaṃ amhākaṃ putto’ti; sopi jānāti – ‘ime mayhaṃ mātāpitaro’ti. Jānāti kho panassa puttadāro – ‘ayaṃ mayhaṃ bhattā’ti; sopi jānāti – ‘ayaṃ mayhaṃ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā – ‘ayaṃ amhākaṃ ayyo’ti; sopi jānāti – ‘ime mayhaṃ dāsakammakaraporisā’ti. Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti. Idaṃ tassa musāvādasmiṃ vadāmi. So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati. Idaṃ tassa adinnādānasmiṃ vadāmi. Evaṃ kho, visākhe, nigaṇṭhuposatho hoti. Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

“And how, Visākhā, is the Nigaṇṭha’s Uposatha? There are, Visākhā, ascetics called Nigaṇṭhas. They instruct their disciples thus: ‘Come, good man, lay down the rod towards living beings beyond a hundred yojanas to the east; lay down the rod towards living beings beyond a hundred yojanas to the west; lay down the rod towards living beings beyond a hundred yojanas to the north; lay down the rod towards living beings beyond a hundred yojanas to the south.’ Thus they instruct them with compassion and sympathy for some beings, but without compassion and sympathy for others. On their Uposatha day, they instruct their disciples thus: ‘Come, good man, having laid aside all clothing, say this: “I am nothing to anyone anywhere, nor is there anything of mine anywhere.”’ Yet his parents know, ‘This is our son,’ and he too knows, ‘These are my parents.’ His wife and children know, ‘This is my husband,’ and he too knows, ‘These are my wife and children.’ His slaves, workers, and servants know, ‘This is our master,’ and he too knows, ‘These are my slaves, workers, and servants.’ Thus, at a time when they should be instructed in truth, they are instructed in falsehood. This I declare to be false speech on his part. When that night has passed, he makes use of possessions that are not given. This I declare to be taking what is not given on his part. Thus, Visākhā, is the Nigaṇṭha’s Uposatha. When observed in this way, Visākhā, the Nigaṇṭha’s Uposatha is not of great fruit, not of great benefit, not of great radiance, and not of great pervasiveness.”

‘‘Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati. Ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is the Noble Uposatha? It is the cleansing of a defiled mind by a methodical undertaking. And how, Visākhā, is a defiled mind cleansed by a methodical undertaking? Here, Visākhā, a noble disciple recollects the Tathāgata: ‘Thus is the Blessed One: He is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed Trainer of persons to be tamed, the Teacher of devas and humans, the Buddha, the Blessed One.’ As he recollects the Tathāgata, his mind becomes serene and joy arises. The defilements of his mind are abandoned. Just as, Visākhā, a soiled head is cleansed by a methodical undertaking.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a soiled head cleansed by a methodical undertaking? By means of bath powder, clay, water, and a person’s corresponding effort. In this way, Visākhā, a soiled head is cleansed by a methodical undertaking. In the very same way, Visākhā, a defiled mind is cleansed by a methodical undertaking.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so [Pg.208] bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe – ‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a defiled mind cleansed by a methodical undertaking? Here, Visākhā, a noble disciple recollects the Tathāgata: ‘Thus is the Blessed One: He is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed Trainer of persons to be tamed, the Teacher of devas and humans, the Buddha, the Blessed One.’ As he recollects the Tathāgata, his mind becomes serene, joy arises, and the defilements of his mind are abandoned. This is called, Visākhā, ‘the noble disciple observes the Brahma-Uposatha, dwells with Brahma, and on account of Brahma his mind becomes serene, joy arises, and the defilements of his mind are abandoned.’ Thus, Visākhā, a defiled mind is cleansed by a methodical undertaking.”

‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.

“A defiled mind, Visākhā, is cleansed by a methodical undertaking. And how, Visākhā, is a defiled mind cleansed by a methodical undertaking? Here, Visākhā, a noble disciple recollects the Dhamma: ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediate, inviting one to come and see, leading onwards, to be personally experienced by the wise.’ As he recollects the Dhamma, his mind becomes serene, joy arises, and the defilements of his mind are abandoned. Just as, Visākhā, a soiled body is cleansed by a methodical undertaking.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a soiled body cleansed by a methodical undertaking? By means of a scouring paste, bathing powder, water, and a person’s corresponding effort. In this way, Visākhā, a soiled body is cleansed by a methodical undertaking. In the very same way, Visākhā, a defiled mind is cleansed by a methodical undertaking.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a defiled mind purified by exertion? Here, Visākhā, a noble disciple recollects the Dhamma: ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediate, inviting one to come and see, leading onwards, to be personally experienced by the wise.’ As he recollects the Dhamma, his mind becomes serene, joy arises, and the defilements of the mind are abandoned. This is called, Visākhā, ‘a noble disciple observes the Dhamma-Uposatha, dwells together with the Dhamma, and on account of the Dhamma, his mind becomes serene, joy arises, and the defilements of the mind are abandoned.’ Thus, Visākhā, a defiled mind is purified by exertion.”

‘‘Upakkiliṭṭhassa[Pg.209], visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.

“A defiled mind, Visākhā, is purified by exertion. And how, Visākhā, is a defiled mind purified by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way; practicing the straight way; practicing the methodical way; practicing the proper way. 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, the unsurpassed field of merit for the world.’ As he recollects the Saṅgha, his mind becomes serene, joy arises, and the defilements of the mind are abandoned. Just as, Visākhā, a defiled cloth is purified by exertion.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a defiled cloth purified by exertion? By relying on steam, alkali, cow dung, water, and a person’s appropriate exertion. Thus, Visākhā, a defiled cloth is purified by exertion. In the same way, Visākhā, a defiled mind is purified by exertion.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a defiled mind purified by exertion? Here, Visākhā, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way… the unsurpassed field of merit for the world.’ As he recollects the Saṅgha, his mind becomes serene, joy arises, and the defilements of the mind are abandoned. This is called, Visākhā, ‘a noble disciple observes the Saṅgha-Uposatha, dwells together with the Saṅgha, and on account of the Saṅgha, his mind becomes serene, joy arises, and the defilements of the mind are abandoned.’ Thus, Visākhā, a defiled mind is purified by exertion.”

‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni [Pg.210] acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.

“A defiled mind, Visākhā, is purified by exertion. And how, Visākhā, is a defiled mind purified by exertion? Here, Visākhā, a noble disciple recollects his own moral virtues—unbroken, unperforated, unspotted, unmottled, liberating, praised by the wise, ungrasped, conducive to concentration. As he recollects his moral virtues, his mind becomes serene, joy arises, and the defilements of the mind are abandoned. Just as, Visākhā, a tarnished mirror is purified by exertion.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a tarnished mirror purified by exertion? By means of oil, ash, a polishing cloth, and a person's appropriate exertion. Thus, Visākhā, a tarnished mirror is purified by exertion. In the very same way, Visākhā, a defiled mind is purified by exertion.”

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“And how, Visākhā, is a defiled mind purified by exertion? Here, Visākhā, a noble disciple recollects his own moral virtues—unbroken... conducive to concentration. As he recollects his moral virtues, his mind becomes serene, joy arises, and the defilements of the mind are abandoned. This is called, Visākhā, ‘a noble disciple observes the Sīla-Uposatha, dwells together with moral virtue, and on account of moral virtue his mind becomes serene, joy arises, and the defilements of the mind are abandoned.’ Thus, Visākhā, a defiled mind is purified by exertion.”

‘‘Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya [Pg.211] samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.

A defiled mind, Visakha, is purified by effort. And how, Visakha, is a defiled mind purified by effort? Here, Visakha, a noble disciple recollects the deities: ‘There are the devas of the Four Great Kings, there are the devas of the Thirty-Three, there are the Yāma devas, there are the Tusita devas, there are the Nimmānaratī devas, there are the Paranimmitavasavattī devas, there are the Brahmakāyikā devas, and there are devas beyond them. Those devas were endowed with such faith that, having passed away from here, they were reborn there; such faith is also found in me. Those devas were endowed with such virtue that, having passed away from here, they were reborn there; such virtue is also found in me. Those devas were endowed with such learning that, having passed away from here, they were reborn there; such learning is also found in me. Those devas were endowed with such generosity that, having passed away from here, they were reborn there; such generosity is also found in me. Those devas were endowed with such wisdom that, having passed away from here, they were reborn there; such wisdom is also found in me.’ As he recollects his own faith, virtue, learning, generosity, and wisdom, and that of those deities, his mind becomes serene, joy arises, and whatever defilements of the mind exist are abandoned. Just as, Visakha, tarnished gold is purified by effort.

‘‘Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

And how, Visakha, is tarnished gold purified by effort? By means of a furnace, a saline substance, red ochre, a blowpipe and tongs, and the appropriate effort of a person. Thus, Visakha, tarnished gold is purified by effort. In the very same way, Visakha, a defiled mind is purified by effort.

‘‘Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena…pe… sutena…pe… cāgena…pe… paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

And how, Visakha, is a defiled mind purified by effort? Here, Visakha, a noble disciple recollects the deities: ‘There are the devas of the Four Great Kings, there are the devas of the Thirty-Three... and there are devas beyond them. Those devas were endowed with such faith that, having passed away from here, they were reborn there; such faith is also found in me. With virtue... with learning... with generosity... Those devas were endowed with such wisdom that, having passed away from here, they were reborn there; such wisdom is also found in me.’ As he recollects his own faith, virtue, learning, generosity, and wisdom, and that of those deities, his mind becomes serene, joy arises, and whatever defilements of the mind exist are abandoned. This, Visakha, is called: ‘The noble disciple observes the Devatā-Uposatha; he dwells together with the deities; and taking the deities as his object, his mind becomes serene, joy arises, and whatever defilements of the mind exist are abandoned.’ Thus, Visakha, is a defiled mind purified by effort.

‘‘Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī [Pg.212] viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

Then, Visakha, that noble disciple reflects thus: ‘For as long as life lasts, the Arahants, having abandoned the destruction of life, abstain from the destruction of life; with rod and weapon laid aside, conscientious, compassionate, they dwell compassionate for the welfare of all living beings. Today, for this night and this day, I too, having abandoned the destruction of life, abstain from the destruction of life; with rod and weapon laid aside, conscientious, compassionate, I dwell compassionate for the welfare of all living beings. By this factor, I emulate the Arahants, and my Uposatha will have been observed.’

‘‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘For as long as life lasts, the Arahants, having abandoned taking what is not given, abstain from taking what is not given; they take only what is given, expect only what is given, and dwell with a self that is not thieving, having become pure. Today, for this night and this day, I too, having abandoned taking what is not given, abstain from taking what is not given; I take only what is given, expect only what is given, and dwell with a self that is not thieving, having become pure. By this factor, I emulate the Arahants, and my Uposatha will have been observed.’

‘‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘For as long as life lasts, the Arahants, having abandoned unchaste conduct, are celibate, live withdrawn, and abstain from sexual intercourse, the practice of villagers. Today, for this night and this day, I too, having abandoned unchaste conduct, am celibate, live withdrawn, and abstain from sexual intercourse, the practice of villagers. By this factor, I emulate the Arahants, and my Uposatha will have been observed.’

‘‘Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa; ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘For as long as they live, Arahants abandon false speech, abstaining from false speech; they speak the truth, join truth to truth, are firm in their word, worthy of confidence, and do not deceive the world. And today, for this night and this day, I too abandon false speech, abstaining from false speech; I speak the truth, join truth to truth, am firm in my word, worthy of confidence, and do not deceive the world. By this factor, I emulate the Arahants, and my Uposatha will be observed.’

‘‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘For as long as they live, Arahants, having abandoned the taking of intoxicants—liquor and fermented drinks which are a cause of negligence—abstain from the taking of intoxicants which are a cause of negligence. And today, for this night and this day, I too, having abandoned the taking of intoxicants—liquor and fermented drinks which are a cause of negligence—abstain from the taking of intoxicants which are a cause of negligence. By this factor, I emulate the Arahants, and my Uposatha will be observed.’

‘‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘For as long as they live, Arahants eat only one meal, abstain from eating at night, and refrain from eating at the wrong time. And today, for this night and this day, I too eat only one meal, abstain from eating at night, and refrain from eating at the wrong time. By this factor, I emulate the Arahants, and my Uposatha will be observed.’

‘‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato[Pg.213]. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

‘For as long as they live, Arahants abstain from dancing, singing, music, and watching improper shows, and from the occasion of wearing garlands, using scents and unguents, and adorning and beautifying themselves. And today, for this night and this day, I too abstain from dancing, singing, music, and watching improper shows, and from the occasion of wearing garlands, using scents and unguents, and adorning and beautifying myself. By this factor, I emulate the Arahants, and my Uposatha will be observed.’

‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’’ti.

‘For as long as they live, Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, and make their bed on a low-lying place, either on a cot or on a grass mat. And today, for this night and this day, I too, having abandoned high and luxurious beds, abstain from high and luxurious beds, and make my bed on a low-lying place, either on a cot or on a grass mat. By this factor, I emulate the Arahants, and my Uposatha will be observed.’

‘‘Evaṃ kho, visākhe, ariyuposatho hoti. Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’.

“Thus, Visākha, is the noble Uposatha. When the noble Uposatha is observed in this way, Visākha, it is of great fruit, of great benefit, of great splendor, and of great pervasiveness.”

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

“How is it of great fruit, of great benefit, of great splendor, and of great pervasiveness? Suppose, Visākha, one were to exercise sovereignty and dominion over these sixteen great countries, abounding in many treasures—namely, Aṅga, Magadha, Kāsī, Kosala, Vajji, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—that would not be worth a sixteenth part of the Uposatha endowed with eight factors. For what reason? Because, Visākha, human kingship is paltry when compared to divine happiness.”

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

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

‘‘Yaṃ[Pg.214], visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

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

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

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

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

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

‘‘Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ [Pg.215] upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“Visākha, what is eight hundred years for humans is a single day and night for the Nimmānaratī devas. Thirty such days and nights make a month. Twelve such months make a year. Eight thousand divine years is the lifespan of the Nimmānaratī devas. It is possible, Visākha, that a certain woman or man in this world, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, might be reborn in companionship with the Nimmānaratī devas. It was with reference to this, Visākha, that it was said: ‘Petty is human kingship when compared with divine happiness.’”

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

“Visākha, what is sixteen hundred years for humans is a single day and night for the Paranimmitavasavattī devas. Thirty such days and nights make a month. Twelve such months make a year. Sixteen thousand divine years is the lifespan of the Paranimmitavasavattī devas. It is possible, Visākha, that a certain woman or man in this world, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, might be reborn in companionship with the Paranimmitavasavattī devas. It was with reference to this, Visākha, that it was said: ‘Petty is human kingship when compared with divine happiness.’”

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

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“One should not kill a living being, nor take what is not given; one should not speak falsely, nor be a drinker of intoxicants. One should abstain from unchastity, from sexual intercourse. One should not eat at night, nor partake of food at an unseasonable time.

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

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

One should not wear garlands nor apply perfumes; one should sleep on a couch, on the ground, or on a mat. Indeed, this is called the eight-factored Uposatha, declared by the Buddha who has reached the end of suffering.

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

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

The moon and the sun, both beautiful to behold, travel about, illuminating as far as they go. They are dispellers of darkness, travelers of the sky; they shine in the heavens, making the directions radiant.

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

Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

Whatever wealth is found within this realm—pearls, gems, and fine beryl; Siṅgī gold, and also Kañcana gold, and the natural gold that is called Haṭaka.

‘‘Aṭṭhaṅgupetassa [Pg.216] uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

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

Just as all the hosts of stars do not equal a sixteenth part of the moon’s radiance, so too all that wealth does not equal a sixteenth part of the eight-factored Uposatha. Therefore, a virtuous woman or man, having observed the eight-factored Uposatha and having made merit that results in happiness, goes blameless to a heavenly state.” The Tenth.

Mahāvaggo sattamo.

The Seventh Great Chapter.

Tassuddānaṃ –

The summary for it:

Titthabhayañca venāgo, sarabho kesamuttiyā;

Sāḷho cāpi kathāvatthu, titthiyamūluposathoti.

Sectarian Views and Dangers, Venāga, Sarabha, Kesamutti; Sāḷha and the Topics of Discussion, Sectarians, Roots, and Uposatha.

(8) 3. Ānandavaggo

(8) 3. The Ānanda Chapter

1. Channasuttaṃ

1. The Discourse with Channa

72. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho channo paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘tumhepi, āvuso ānanda, rāgassa pahānaṃ paññāpetha, dosassa pahānaṃ paññāpetha, mohassa pahānaṃ paññāpethāti. Mayaṃ kho, āvuso, rāgassa pahānaṃ paññāpema, dosassa pahānaṃ paññāpema, mohassa pahānaṃ paññapemā’’ti.

72. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then the wanderer Channa approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and courteous talk, he sat down to one side. Seated to one side, the wanderer Channa said to the Venerable Ānanda: “Friend Ānanda, do you also declare the abandoning of lust, the abandoning of hatred, and the abandoning of delusion?” “Indeed, friend, we do declare the abandoning of lust, the abandoning of hatred, and the abandoning of delusion.”

‘‘Kiṃ pana tumhe, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpetha, kiṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpetha, kiṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpethā’’ti?

“But, friend, seeing what drawback in lust do you declare the abandoning of lust? Seeing what drawback in hatred do you declare the abandoning of hatred? Seeing what drawback in delusion do you declare the abandoning of delusion?”

‘‘Ratto [Pg.217] kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti; rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati; rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti; rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.

“Friend, one who is lustful, overcome by lust, with a mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both; he experiences mental suffering and distress. When lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both; he does not experience mental suffering and distress. Friend, one who is lustful, overcome by lust, with a mind obsessed by it, engages in misconduct by body, speech, and mind. When lust is abandoned, he does not engage in misconduct by body, speech, or mind. Friend, one who is lustful, overcome by lust, with a mind obsessed by it, does not understand his own welfare as it really is, the welfare of others as it really is, or the welfare of both as it really is. When lust is abandoned, he understands his own welfare as it really is, the welfare of others as it really is, and the welfare of both as it really is. Lust, friend, is a cause of blindness, a cause of lack of vision, a cause of ignorance; it obstructs wisdom, sides with distress, and is not conducive to Nibbāna.”

‘‘Duṭṭho kho, āvuso, dosena…pe… mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti; mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati; mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti; mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Idaṃ kho mayaṃ, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ [Pg.218] paññāpema. Idaṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpema. Idaṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpemā’’ti.

“Indeed, friend, one who is hateful, overcome by hatred… and so on… Indeed, friend, one who is deluded, overcome by delusion, with a mind obsessed, intends for his own affliction, intends for the affliction of others, and intends for the affliction of both; he experiences mental suffering and distress. When delusion is abandoned, he neither intends for his own affliction, nor for the affliction of others, nor for the affliction of both; and he does not experience mental suffering and distress. Indeed, friend, one who is deluded, overcome by delusion, with a mind obsessed, engages in misconduct by body, speech, and mind. When delusion is abandoned, he does not engage in misconduct by body, by speech, or by mind. Indeed, friend, one who is deluded, overcome by delusion, with a mind obsessed, does not understand his own welfare as it really is, nor the welfare of others as it really is, nor the welfare of both as it really is. When delusion is abandoned, he understands his own welfare as it really is, the welfare of others as it really is, and the welfare of both as it really is. Delusion, friend, is a cause of blindness, a cause of non-vision, a cause of ignorance, an obstruction to wisdom, siding with vexation, and not conducive to Nibbāna. Having seen this danger in lust, friend, we declare the abandonment of lust. Having seen this danger in hatred, we declare the abandonment of hatred. Having seen this danger in delusion, we declare the abandonment of delusion.”

‘‘Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti? ‘‘Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti? ‘‘Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti. ‘‘Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso ānanda, appamādāyā’’ti. Paṭhamaṃ.

“Friend, is there a path, is there a course of practice for the abandoning of this lust, hatred, and delusion?” “There is, friend, a path, a course of practice for the abandoning of this lust, hatred, and delusion.” “But what, friend, is the path, what is the course of practice for the abandoning of this lust, hatred, and delusion?” “It is this Noble Eightfold Path, namely: right view… right concentration. This, friend, is the path, this is the course of practice for the abandoning of this lust, hatred, and delusion.” “Excellent, friend, is the path, excellent is the course of practice for the abandoning of this lust, hatred, and delusion. This is indeed sufficient, friend Ānanda, for diligence.” The first.

2. Ājīvakasuttaṃ

2. The Ājīvaka Discourse

73. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so ājīvakasāvako gahapati āyasmantaṃ ānandaṃ etadavoca –

73. At one time the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then a certain householder, a disciple of the Ājīvakas, approached the Venerable Ānanda. Having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, that householder, a disciple of the Ājīvakas, said this to the Venerable Ānanda:

‘‘Kesaṃ no, bhante ānanda, dhammo svākkhāto? Ke loke suppaṭipannā? Ke loke sukatā’’ti ? ‘‘Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gahapati, ye rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto. Evaṃ me ettha hotī’’ti.

“Venerable Ānanda, whose Dhamma is well-proclaimed? Who in the world are practicing well? Who in the world have fared well?” “In that case, householder, I will question you in return on this very matter; answer as you see fit. What do you think, householder? Those who teach the Dhamma for the abandoning of lust, for the abandoning of hatred, for the abandoning of delusion—is their Dhamma well-proclaimed or not? What is your view on this?” “Venerable sir, those who teach the Dhamma for the abandoning of lust, for the abandoning of hatred, for the abandoning of delusion—their Dhamma is well-proclaimed. That is my view on this.”

‘‘Taṃ kiṃ maññasi, gahapati, ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā [Pg.219] no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Evaṃ me ettha hotī’’ti.

“What do you think, householder? Those who have undertaken the practice for the abandoning of lust, for the abandoning of hatred, and for the abandoning of delusion—are they practicing well in the world, or not? What is your view on this?” “Venerable sir, those who have undertaken the practice for the abandoning of lust, for the abandoning of hatred, and for the abandoning of delusion—they are practicing well in the world. That is my view on this.”

‘‘Taṃ kiṃ maññasi, gahapati, yesaṃ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno…pe… yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā. Evaṃ me ettha hotī’’ti.

“What do you think, householder? Those in whom lust is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future; those in whom hatred is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future; those in whom delusion is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future—have they fared well in the world, or not? What is your view on this?” “Venerable sir, those in whom lust is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future; those in whom hatred is abandoned… and so on… those in whom delusion is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future—they have fared well in the world. That is my view on this.”

‘‘Iti kho, gahapati, tayāvetaṃ byākataṃ – ‘ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto’ti. Tayāvetaṃ byākataṃ – ‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti. Tayāvetaṃ byākataṃ – ‘yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno…pe… yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā’’’ti.

“So then, householder, you yourself have answered this: ‘Venerable sir, those who teach the Dhamma for the abandoning of lust, the abandoning of hatred, and the abandoning of delusion—their Dhamma is well-proclaimed.’ You yourself have answered this: ‘Venerable sir, those who have undertaken the practice for the abandoning of lust, the abandoning of hatred, and the abandoning of delusion—they are practicing well in the world.’ You yourself have answered this: ‘Venerable sir, those whose lust is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future; whose hatred is abandoned… and so on… whose delusion is abandoned, its root cut off, made like a palm stump, obliterated, and not liable to arise again in the future—they have fared well in the world.’”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Na ceva nāma sadhammukkaṃsanā bhavissati, na ca paradhammāpasādanā. Āyataneva dhammadesanā, attho ca vutto, attā ca anupanīto. Tumhe, bhante ānanda, rāgassa pahānāya dhammaṃ desetha, dosassa…pe… mohassa pahanāya dhammaṃ desetha. Tumhākaṃ, bhante ānanda, dhammo svākkhāto. Tumhe, bhante ānanda, rāgassa pahānāya [Pg.220] paṭipannā, dosassa…pe… mohassa pahānāya paṭipannā. Tumhe, bhante, loke suppaṭipannā. Tumhākaṃ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, tumhākaṃ doso pahīno…pe… tumhākaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tumhe loke sukatā.

“Wonderful, venerable sir, marvelous, venerable sir! There has been no exalting of one's own Dhamma nor disparaging of another's Dhamma. The teaching of the Dhamma was confined to the subject; the meaning was explained, and the self was not brought forward. You, Venerable Ānanda, teach the Dhamma for the abandoning of lust, for the abandoning of hatred… for the abandoning of delusion. Your Dhamma, Venerable Ānanda, is well-proclaimed. You, Venerable Ānanda, are practicing for the abandoning of lust, for the abandoning of hatred… for the abandoning of delusion. You, venerable sir, are practicing well in the world. In you, Venerable Ānanda, lust is abandoned, its root cut off, made like a palm stump, brought to non-existence, and is no more subject to future arising. In you, hatred is abandoned… in you, delusion is abandoned, its root cut off, made like a palm stump, brought to non-existence, and is no more subject to future arising. You have done well in the world.”

‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante ānanda, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ ayyo ānando dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dutiyaṃ.

“Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, reveal what was hidden, show the path to one who is lost, or hold up a lamp in the darkness, so that those with eyes might see forms—so too has the Dhamma been made clear by the venerable Ānanda in many ways. I go for refuge, Venerable Ānanda, to that Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the venerable Ānanda remember me as a lay follower who has gone for refuge from this day forward, for as long as life lasts.”

3. Mahānāmasakkasuttaṃ

3. The Discourse to Mahānāma the Sakyan

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘samāhitassa ñāṇaṃ, no asamāhitassā’ti. Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ; udāhu ñāṇaṃ pubbe, pacchā samādhī’’ti? Atha kho āyasmato ānandassa etadahosi – ‘‘bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā. Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati. Yaṃnūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyya’’nti.

74. Thus have I heard. At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now at that time the Blessed One had just risen from an illness, having recently recovered. Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Mahānāma the Sakyan said to the Blessed One: 'For a long time, venerable sir, I have understood the Dhamma taught by the Blessed One thus: “Knowledge arises for one who is concentrated, not for one who is unconcentrated.” Is it, venerable sir, that concentration is first, and knowledge afterwards? Or is it that knowledge is first, and concentration afterwards?' Then it occurred to the Venerable Ānanda: 'The Blessed One has just risen from an illness, having recently recovered. And this Mahānāma the Sakyan is asking the Blessed One a very profound question. What if I were to take Mahānāma the Sakyan to one side and teach him the Dhamma?'

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca – ‘‘sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā. Katamañca, mahānāma[Pg.221], sekhaṃ sīlaṃ? Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati…pe… samādāya sikkhati sikkhāpadesu. Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ’’.

Then the Venerable Ānanda, taking Mahānāma the Sakyan by the arm and leading him to one side, said this to him: 'Mahānāma, virtue of a trainee has been spoken of by the Blessed One, and virtue of one beyond training has been spoken of by the Blessed One; concentration of a trainee has been spoken of by the Blessed One, and concentration of one beyond training has been spoken of by the Blessed One; wisdom of a trainee has been spoken of by the Blessed One, and wisdom of one beyond training has been spoken of by the Blessed One. And what, Mahānāma, is the virtue of a trainee? Here, Mahānāma, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint… he trains by undertaking the training rules. This, Mahānāma, is called the virtue of a trainee.'

‘‘Katamo ca, mahānāma, sekho samādhi? Idha, mahānāma, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, mahānāma, sekho samādhi.

“And what, Mahānāma, is the concentration of a trainee? Here, Mahānāma, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the fourth jhāna. This, Mahānāma, is called the concentration of a trainee.

‘‘Katamā ca, mahānāma, sekhā paññā? Idha, mahānāma, bhikkhu idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ayaṃ vuccati, mahānāma, sekhā paññā.

“And what, Mahānāma, is the wisdom of a trainee? Here, Mahānāma, a bhikkhu understands as it really is: ‘This is suffering’… he understands as it really is: ‘This is the path leading to the cessation of suffering.’ This, Mahānāma, is called the wisdom of a trainee.

‘‘Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā’’ti. Tatiyaṃ.

“That noble disciple, Mahānāma, thus accomplished in virtue, thus accomplished in concentration, and thus accomplished in wisdom, with the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. In this way, Mahānāma, virtue of a trainee has been spoken of by the Blessed One, and virtue of one beyond training has been spoken of by the Blessed One; concentration of a trainee has been spoken of by the Blessed One, and concentration of one beyond training has been spoken of by the Blessed One; wisdom of a trainee has been spoken of by the Blessed One, and wisdom of one beyond training has been spoken of by the Blessed One.”

4. Nigaṇṭhasuttaṃ

4. The Discourse on the Nigaṇṭha

75. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññapeti navānaṃ kammānaṃ akaraṇā setughātaṃ. Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati – evametissā sandiṭṭhikāya nijjarāya [Pg.222] visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā’’ti?

75. At one time the Venerable Ānanda was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. Then Abhaya the Licchavi and Paṇḍitakumāraka the Licchavi approached the Venerable Ānanda, paid homage to him, and sat down to one side. Sitting to one side, Abhaya the Licchavi said this to the Venerable Ānanda: 'Venerable sir, Nigaṇṭha Nāṭaputta claims to be all-knowing and all-seeing, to possess complete knowledge and vision without remainder, saying: “Whether I am walking or standing, sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.” He prescribes the wearing away of past kamma through austerity, and the non-doing of new kamma. Thus, with the destruction of kamma comes the destruction of suffering; with the destruction of suffering, the destruction of feeling; with the destruction of feeling, all suffering will be worn away. In this way, by means of this visible wearing away, there is purification and transcendence. What, venerable sir, does the Blessed One say in this regard?'

‘‘Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso? Idha, abhaya, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

“Abhaya, these three purifications by exhaustion have been well proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of suffering and dejection, for the attainment of the right method, for the realization of Nibbāna. What are the three? Here, Abhaya, a bhikkhu is virtuous… he undertakes and trains in the training rules. He does not create new kamma, and by repeatedly experiencing it, he makes an end of old kamma. This exhaustion is visible here and now, timeless, inviting inspection, leading onwards, to be personally experienced by the wise.”

‘‘Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

“That bhikkhu, Abhaya, being thus accomplished in virtue, quite secluded from sensual pleasures, secluded from unwholesome states… enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. He does not create new kamma, and by repeatedly experiencing it, he makes an end of old kamma. This exhaustion is visible here and now, timeless, inviting inspection, leading onwards, to be personally experienced by the wise.”

‘‘Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti.

“That bhikkhu, Abhaya, being thus accomplished in concentration, through the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life. He does not create new kamma, and by repeatedly experiencing it, he makes an end of old kamma. This exhaustion is visible here and now, timeless, inviting inspection, leading onwards, to be personally experienced by the wise. These, Abhaya, are the three purifications by exhaustion, well proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of suffering and dejection, for the attainment of the right method, for the realization of Nibbāna.”

Evaṃ vutte paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca – ‘‘kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī’’ti? ‘‘Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi! Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti. Catutthaṃ.

When this was said, Paṇḍitakumāraka the Licchavi said to Abhaya the Licchavi: “Why then, friend Abhaya, do you not rejoice in the Venerable Ānanda's well-spoken words as being well-spoken?” “Why should I not rejoice, friend Paṇḍitakumāraka, in the Venerable Ānanda's well-spoken words as being well-spoken? The head of anyone who would not rejoice in the Venerable Ānanda's well-spoken words as being well-spoken would surely split apart!”

5. Nivesakasuttaṃ

5. The Discourse on Establishing

76. Atha [Pg.223] kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

76. Then the Venerable Ānanda approached the Blessed One, and after paying homage to him, sat down to one side. As he was sitting to one side, the Blessed One said this to the Venerable Ānanda:

‘‘Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesu tīsu? Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi; satthā devamanussānaṃ, buddho bhagavā’ti, dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti, saṅghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’’ti.

“Ānanda, those for whom you have compassion and who you think should listen—whether friends, associates, relatives, or blood-relations—should be encouraged, settled, and established by you, Ānanda, in three grounds. In which three? They should be encouraged, settled, and established in unwavering confidence in the Buddha thus: ‘For this reason, too, the Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Sublime One, the Knower of worlds, the unsurpassed trainer of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.’ They should be encouraged, settled, and established in unwavering confidence in the Dhamma thus: ‘The Dhamma is well-expounded by the Blessed One, directly visible, immediate, inviting one to come and see, leading inwards, to be personally experienced by the wise.’ They should be encouraged, settled, and established in unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight individuals—this Saṅgha of the Blessed One’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world.’”

‘‘Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ. So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.

“Ānanda, there might be an alteration in the four great elements—the earth element, the water element, the fire element, and the air element—but for a noble disciple endowed with unwavering confidence in the Buddha, there would be no alteration. For this alteration to occur—that a noble disciple endowed with unwavering confidence in the Buddha should be reborn in hell, the animal realm, or the sphere of spirits—is impossible.”

‘‘Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme…pe… na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ. So vatānanda, saṅghe aveccappasādena samannāgato [Pg.224] ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.

“Ānanda, there might be an alteration in the four great elements—the earth element, the water element, the fire element, and the air element—but for a noble disciple endowed with unwavering confidence in the Dhamma… and in the Saṅgha, there would be no alteration. Herein, this would be the alteration: that a noble disciple endowed with unwavering confidence in the Saṅgha should be reborn in hell, the animal realm, or the sphere of spirits—this is impossible.”

‘‘Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Pañcamaṃ.

“Ānanda, those for whom you have compassion and who would deem it fit to listen—whether friends, associates, relatives, or blood-relations—should be encouraged, settled, and established by you, Ānanda, in these three grounds.” The Fifth.

6. Paṭhamabhavasuttaṃ

6. The First Discourse on Existence

77. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī’’ti?

77. Then the Venerable Ānanda approached the Blessed One, and after paying homage to him, sat down to one side. As he was sitting to one side, the Venerable Ānanda said this to the Blessed One: 'Venerable sir, it is said, “existence, existence.” To what extent, venerable sir, does existence come to be?'

‘‘Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ( )

“If, Ānanda, there were no kamma ripening in the sense-sphere realm, would sense-sphere existence be discerned?” “No, venerable sir.” “Thus, Ānanda, kamma is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, consciousness is established in the inferior element. Thus there is the production of renewed existence in the future.”

‘‘Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ( )

“If, Ānanda, there were no kamma ripening in the form realm, would existence in the form realm be discerned?” “No, venerable sir.” “Thus, Ānanda, kamma is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, consciousness is established in the intermediate element. Thus there is the production of renewed existence in the future.”

‘‘Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. Evaṃ kho, ānanda, bhavo hotī’’ti. Chaṭṭhaṃ.

“If, Ānanda, there were no kamma ripening in the formless realm, would existence in the formless realm be discerned?” “No, venerable sir.” “Thus, Ānanda, kamma is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, consciousness is established in the sublime element. Thus there is the production of renewed existence in the future. In this way, Ānanda, existence comes to be.” The Sixth.

7. Dutiyabhavasuttaṃ

7. The Second Discourse on Existence

78. Atha [Pg.225] kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… āyasmā ānando bhagavantaṃ etadavoca – ‘‘bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī’’ti?

78. Then the Venerable Ānanda approached the Blessed One… The Venerable Ānanda said this to the Blessed One: 'Venerable sir, it is said, “existence, existence.” To what extent, venerable sir, does existence come to be?'

‘‘Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā’’ti? ‘‘No hetaṃ bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti’’.

“Ānanda, if there were no kamma ripening in the sense-sphere realm, would sense-sphere existence be discerned?” “No, venerable sir.” “Thus, Ānanda, kamma is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, volition is established and aspiration is established in the inferior element. Thus, there is the production of renewed existence in the future.”

‘‘Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti’’.

“Ānanda, if there were no kamma ripening in the form realm, would existence in the form realm be discerned?” “No, venerable sir.” “Thus, Ānanda, kamma is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, volition is established and aspiration is established in the intermediate element. Thus, there is the production of renewed existence in the future.”

‘‘Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti. Evaṃ kho, ānanda, bhavo hotī’’ti. Sattamaṃ.

“Ānanda, if there were no kamma ripening in the formless realm, would existence in the formless realm be discerned?” “No, venerable sir.” “Thus, Ānanda, kamma is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, volition is established and aspiration is established in the sublime element. Thus, there is the production of renewed existence in the future. In this way, Ānanda, existence comes to be.” The Seventh.

8. Sīlabbatasuttaṃ

8. The Discourse on Moral Practices and Observances

79. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphala’’nti? ‘‘Na khvettha, bhante, ekaṃsenā’’ti. ‘‘Tena hānanda, vibhajassū’’ti.

79. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said this to the Venerable Ānanda, who was sitting to one side: “Ānanda, are all moral practices and observances, austere living, the holy life, and that which has mindfulness as its essence, fruitful?” “Venerable sir, this is not to be answered categorically.” “Then, Ānanda, analyze it.”

‘‘Yañhissa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṃ sīlabbataṃ jīvitaṃ [Pg.226] brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ. Yañca khvāssa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphala’’nti. Idamavoca āyasmā ānando; samanuñño satthā ahosi.

“Venerable sir, that moral practice and observance, austere living, holy life, and that which has mindfulness as its essence, by cultivating which unwholesome states increase and wholesome states decline, is fruitless. And, venerable sir, that moral practice and observance, austere living, holy life, and that which has mindfulness as its essence, by cultivating which unwholesome states decline and wholesome states increase, is fruitful.” This the Venerable Ānanda said, and the Teacher approved.

Atha kho āyasmā ānando ‘‘samanuñño me satthā’’ti, uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi – ‘‘sekho, bhikkhave, ānando; na ca panassa sulabharūpo samasamo paññāyā’’ti. Aṭṭhamaṃ.

Then the Venerable Ānanda, thinking, “The Teacher has approved of me,” rose from his seat, paid homage to the Blessed One, circumambulated him with his right side toward him, and departed. Soon after the Venerable Ānanda had left, the Blessed One addressed the bhikkhus: “Bhikkhus, Ānanda is a trainee; yet it is not easy to find one equal to him in wisdom.” The Eighth.

9. Gandhajātasuttaṃ

9. The Discourse on Kinds of Fragrance

80. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

80. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the Venerable Ānanda said this to the Blessed One:

‘‘Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ. Katamāni tīṇi? Mūlagandho, sāragandho, pupphagandho – imāni kho, bhante, tīṇi gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ. Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti?

“Venerable sir, there are these three kinds of fragrance whose scent travels only downwind, not upwind. Which three? The fragrance of roots, the fragrance of heartwood, and the fragrance of flowers—these, venerable sir, are the three kinds of fragrance whose scent travels only downwind, not upwind. Is there, venerable sir, any kind of fragrance whose scent travels downwind, upwind, and both downwind and upwind?”

‘‘Atthānanda, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti. ‘‘Katamañca pana, bhante, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti?

“Ānanda, there is a kind of fragrance whose scent travels downwind, upwind, and both downwind and upwind.” “But, venerable sir, what kind of fragrance is it whose scent travels downwind, upwind, and both downwind and upwind?”

‘‘Idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti[Pg.227], sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.

“Here, Ānanda, in whatever village or town a woman or man has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha; abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from distilled and fermented intoxicants which are the basis for heedlessness; is virtuous and of good character; and dwells at home with a mind free from the stain of stinginess, is freely generous, open-handed, delighting in relinquishment, amenable to requests, and delighting in giving and sharing.

‘‘Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’’ti.

“In all directions, ascetics and brahmins speak their praise, saying: ‘In such and such a village or town, a woman or a man has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha; abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from distilled and fermented intoxicants which are the basis for heedlessness; is virtuous and of good character; and dwells at home with a mind free from the stain of stinginess, is freely generous, open-handed, delighting in relinquishment, amenable to requests, and delighting in giving and sharing.’”

‘‘Devatāpissa vaṇṇaṃ bhāsanti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Idaṃ kho taṃ, ānanda, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī’’ti.

“The deities also speak their praise, saying: ‘In such and such a village or town, a woman or a man has gone for refuge to the Buddha, gone for refuge to the Dhamma, and gone for refuge to the Saṅgha; abstains from the destruction of life… abstains from distilled and fermented intoxicants which are the basis for heedlessness; is virtuous and of good character; and dwells at home with a mind free from the stain of stinginess, is freely generous, open-handed, delighting in relinquishment, amenable to requests, and delighting in giving and sharing.’ This, Ānanda, is that kind of fragrance whose scent travels downwind, upwind, and both downwind and upwind.”

‘‘Na pupphagandho paṭivātameti,Na candanaṃ tagaramallikā vā;

Satañca gandho paṭivātameti,Sabbā disā sappuriso pavāyatī’’ti. navamaṃ;

“The scent of flowers does not travel upwind, nor that of sandalwood, tagara, or jasmine; but the scent of the virtuous travels upwind; a good person pervades all directions.” Ninth.

10. Cūḷanikāsuttaṃ

10. The Discourse on the Minor World-System

81. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sammukhāmetaṃ, bhante, bhagavato [Pg.228] sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetu’’nti? ‘‘Sāvako so, ānanda, appameyyā tathāgatā’’ti.

81. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One: “Venerable sir, this has been heard by me in the Blessed One’s presence, received in his presence: ‘Ānanda, the disciple of the Blessed One Sikhi, named Abhibhū, while standing in the Brahma-world, made the thousandfold world-system aware with his voice.’ But, venerable sir, how far is the Blessed One, the Arahant, the Perfectly Enlightened One, able to make aware with his voice?” “He was a disciple, Ānanda. Tathāgatas are immeasurable.”

Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetu’’nti? ‘‘Sāvako so, ānanda, appameyyā tathāgatā’’ti.

For a second time, the Venerable Ānanda said this to the Blessed One: “Venerable sir, this has been heard by me in the Blessed One’s presence, received in his presence: ‘Ānanda, the disciple of the Blessed One Sikhi, named Abhibhū, while standing in the Brahma-world, made the thousandfold world-system aware with his voice.’ But, venerable sir, how far is the Blessed One, the Arahant, the Perfectly Enlightened One, able to make aware with his voice?” “He was a disciple, Ānanda. Tathāgatas are immeasurable.”

Tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sammukhāmetaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetu’’nti? ‘‘Sutā te, ānanda, sahassī cūḷanikā lokadhātū’’ti? ‘‘Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tenahānanda, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

For a third time, the Venerable Ānanda said this to the Blessed One: “Venerable sir, this has been heard by me in the Blessed One’s presence, received in his presence: ‘Ānanda, the disciple of the Blessed One Sikhi, named Abhibhū, while standing in the Brahma-world, made the thousandfold world-system aware with his voice.’ But, venerable sir, how far is the Blessed One, the Arahant, the Perfectly Enlightened One, able to make aware with his voice?” “Have you heard, Ānanda, of the thousandfold minor world-system?” “This is the time, Blessed One! This is the time, Sugata! Whatever the Blessed One might say, having heard it from the Blessed One, the monks will bear it in mind.” “Then, Ānanda, listen and apply your mind well. I will speak.” “So be it, venerable sir,” the Venerable Ānanda replied to the Blessed One. The Blessed One said this:

‘‘Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko. Tasmiṃ sahassadhā loke sahassaṃ candānaṃ, sahassaṃ sūriyānaṃ, sahassaṃ sinerupabbatarājānaṃ, sahassaṃ jambudīpānaṃ, sahassaṃ aparagoyānānaṃ, sahassaṃ uttarakurūnaṃ, sahassaṃ pubbavidehānaṃ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṃ cātumahārājikānaṃ, sahassaṃ tāvatiṃsānaṃ, sahassaṃ yāmānaṃ, sahassaṃ tusitānaṃ, sahassaṃ nimmānaratīnaṃ, sahassaṃ paranimmitavasavattīnaṃ, sahassaṃ brahmalokānaṃ – ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.

“Ānanda, as far as the moon and sun revolve, shining and illuminating the directions, so far extends a thousandfold world. In that thousandfold world, there are a thousand moons, a thousand suns, a thousand Sinerus, kings of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand heavens of the Four Great Kings, a thousand Tāvatiṃsa heavens, a thousand Yāma heavens, a thousand Tusita heavens, a thousand Nimmānaratī heavens, a thousand Paranimmitavasavattī heavens, and a thousand Brahma-worlds. This, Ānanda, is called the thousandfold minor world-system.

‘‘Yāvatānanda[Pg.229], sahassī cūḷanikā lokadhātu tāva sahassadhā loko. Ayaṃ vuccatānanda, dvisahassī majjhimikā lokadhātu.

“Ānanda, as far as a thousandfold minor world-system extends, so far extends a world a thousand times that. This, Ānanda, is called the twice-thousandfold middling world-system.

‘‘Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko. Ayaṃ vuccatānanda, tisahassī mahāsahassī lokadhātu.

“Ānanda, as far as a twice-thousandfold middling world-system extends, so far extends a world a thousand times that. This, Ānanda, is called the thrice-thousandfold great-thousandfold world-system.

‘‘Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’’ti.

“If he so wished, Ānanda, the Tathāgata could make the thrice-thousandfold great-thousandfold world-system aware with his voice, or as far as he might wish.”

‘‘Yathā kathaṃ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’’ti? ‘‘Idhānanda, tathāgato tisahassimahāsahassilokadhātuṃ obhāsena phareyya. Yadā te sattā taṃ ālokaṃ sañjāneyyuṃ, atha tathāgato ghosaṃ kareyya saddamanussāveyya. Evaṃ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’’ti.

“But how, venerable sir, could the Blessed One make the thrice-thousandfold great-thousandfold world-system aware with his voice, or as far as he might wish?” “Here, Ānanda, the Tathāgata would pervade the thrice-thousandfold great-thousandfold world-system with his radiance. When those beings recognize that light, the Tathāgata would then make a proclamation and cause his voice to be heard. In this way, Ānanda, the Tathāgata could make the thrice-thousandfold great-thousandfold world-system aware with his voice, or as far as he might wish.”

Evaṃ vutte āyasmā ānando (āyasmantaṃ udāyiṃ) etadavoca – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me satthā evaṃmahiddhiko evaṃmahānubhāvo’’ti. Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – ‘‘kiṃ tuyhettha, āvuso ānanda, yadi te satthā evaṃmahiddhiko evaṃmahānubhāvo’’ti? Evaṃ vutte bhagavā āyasmantaṃ udāyiṃ etadavoca – ‘‘mā hevaṃ, udāyi, mā hevaṃ, udāyi. Sace, udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya. Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī’’ti. Dasamaṃ.

When this was said, the Venerable Ānanda said this to the Venerable Udāyī: “It is indeed a gain for me, it is well-gained by me, that my Teacher is of such great psychic power, of such great might.” When this was said, the Venerable Udāyī said to the Venerable Ānanda: “What is it to you, friend Ānanda, if your Teacher is of such great psychic power, of such great might?” When this was said, the Blessed One said to the Venerable Udāyī: “Do not say that, Udāyī, do not say that. If, Udāyī, Ānanda were to pass away while not free from passion, because of that mental confidence he would reign as king of the devas seven times, and he would reign as a great king in this very Jambudīpa seven times. And yet, Udāyī, Ānanda will attain final Nibbāna in this very life.”

Ānandavaggo tatiyo.

The Third Chapter on Ānanda.

Tassuddānaṃ –

The summary thereof:

Channo ājīvako sakko, nigaṇṭho ca nivesako;

Duve bhavā sīlabbataṃ, gandhajātañca cūḷanīti.

Channa, an Ājīvaka, Sakka, a Nigaṇṭha, and the Establisher; two on existence, on rites and rituals, on kinds of fragrance, and the Minor.

(9) 4. Samaṇavaggo

(9) 4. The Chapter on the Recluse

1. Samaṇasuttaṃ

1. The Discourse on the Recluse

82. ‘‘Tīṇimāni[Pg.230], bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.

82. “Monks, there are these three essentials and duties of a recluse. What three? The undertaking of the training in higher virtue, the undertaking of the training in higher mind, and the undertaking of the training in higher wisdom. These, monks, are indeed the three essentials and duties of a recluse.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Paṭhamaṃ.

“Therefore, monks, you should train thus: ‘We shall have an ardent desire for undertaking the training in higher virtue; we shall have an ardent desire for undertaking the training in higher mind; we shall have an ardent desire for undertaking the training in higher wisdom.’ Thus indeed, monks, should you train yourselves.”

2. Gadrabhasuttaṃ

2. The Discourse on the Donkey

83. ‘‘Seyyathāpi, bhikkhave, gadrabho gogaṇaṃ piṭṭhito piṭṭhito anubandho hoti – ‘ahampi dammo, ahampi dammo’ti. Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṃ, na tādiso saro hoti seyyathāpi gunnaṃ, na tādisaṃ padaṃ hoti seyyathāpi gunnaṃ. So gogaṇaṃyeva piṭṭhito piṭṭhito anubandho hoti – ‘ahampi dammo, ahampi dammo’’’ti.

83. “Just as, monks, a donkey follows close behind a herd of cattle, thinking, ‘I too am a bull, I too am a bull.’ It does not have the same appearance as the bulls, nor the same sound as the bulls, nor the same gait as the bulls. Yet it still follows close behind the herd of cattle, thinking, ‘I too am a bull, I too am a bull.’

‘‘Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṃ piṭṭhito piṭṭhito anubandho hoti – ‘ahampi bhikkhu, ahampi bhikkhū’ti. Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ. So bhikkhusaṅghaṃyeva piṭṭhito piṭṭhito anubandho hoti – ‘ahampi bhikkhu, ahampi bhikkhū’’’ti.

“In the very same way, monks, some monk here follows close behind the community of monks, thinking, ‘I too am a monk, I too am a monk.’ But he does not have the same ardent desire for undertaking the training in higher virtue as other monks have, nor the same ardent desire for undertaking the training in higher mind as other monks have, nor the same ardent desire for undertaking the training in higher wisdom as other monks have. He just follows close behind the community of monks, thinking, ‘I too am a monk, I too am a monk.’”

‘‘Tasmātiha[Pg.231], bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Dutiyaṃ.

“Therefore, monks, you should train thus: ‘We shall have an ardent desire for undertaking the training in higher virtue; we shall have an ardent desire for undertaking the training in higher mind; we shall have an ardent desire for undertaking the training in higher wisdom.’ Thus indeed, monks, should you train yourselves.”

3. Khettasuttaṃ

3. The Discourse on the Field

84. ‘‘Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati paṭikacceva khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. Paṭikacceva khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ kālena bījāni patiṭṭhāpeti. Kālena bījāni patiṭṭhāpetvā samayena udakaṃ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.

84. “Monks, these are the three preliminary duties for a farmer householder. What three? Here, monks, a farmer householder first of all ploughs the field well and harrows it well. Having first of all ploughed the field well and harrowed it well, at the proper time he plants the seeds. Having planted the seeds at the proper time, at the appropriate time he irrigates and drains the field. These, monks, are the three preliminary duties for a farmer householder.”

‘‘Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.

“Just so, monks, these are the three preliminary duties for a monk. What three? Undertaking the training in higher morality, undertaking the training in higher mind, and undertaking the training in higher wisdom. These, monks, are the three preliminary duties for a monk.”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Tatiyaṃ.

“Therefore, monks, you should train yourselves thus: ‘We shall have an ardent desire for undertaking the training in higher morality, an ardent desire for undertaking the training in higher mind, and an ardent desire for undertaking the training in higher wisdom.’ Thus, monks, should you train yourselves.” The Third.

4. Vajjiputtasuttaṃ

4. The Discourse on the Vajjian Son

85. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so vajjiputtako bhikkhu bhagavantaṃ etadavoca – ‘‘sādhikamidaṃ, bhante, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati. Nāhaṃ[Pg.232], bhante, ettha sakkomi sikkhitu’’nti. ‘‘Sakkhissasi pana tvaṃ, bhikkhu, tīsu sikkhāsu sikkhituṃ – adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā’’ti? ‘‘Sakkomahaṃ, bhante, tīsu sikkhāsu sikkhituṃ – adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā’’ti. ‘‘Tasmātiha tvaṃ, bhikkhu, tīsu sikkhāsu sikkhassu – adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya’’.

85. On one occasion the Blessed One was staying at Vesālī in the Great Wood, at the Hall with the Peaked Roof. Then a certain monk, a Vajjian son, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that monk, a Vajjian son, said to the Blessed One: “Venerable sir, this recitation of more than one hundred and fifty training rules comes up every half-month. I am not able to train in them, venerable sir.” “But, monk, can you train in the three trainings: in the training in higher morality, in the training in higher mind, and in the training in higher wisdom?” “I can train in the three trainings, venerable sir: in the training in higher morality, in the training in higher mind, and in the training in higher wisdom.” “Therefore, in this Dispensation, monk, you must train in these three trainings: in the training in higher morality, in the training in higher mind, and in the training in higher wisdom.”

‘‘Yato kho tvaṃ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṃ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati. So tvaṃ rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ na taṃ karissasi, yaṃ pāpaṃ na taṃ sevissasī’’ti.

“When, monk, you train in higher morality, train in higher mind, and train in higher wisdom, then for you who are training in higher morality, training in higher mind, and training in higher wisdom, lust will be abandoned, aversion will be abandoned, and delusion will be abandoned. Through the abandoning of lust, the abandoning of aversion, and the abandoning of delusion, you will not do what is unwholesome, nor will you pursue what is evil.”

Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi. Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi. So rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ taṃ nākāsi, yaṃ pāpaṃ taṃ na sevīti. Catutthaṃ.

Then, at a later time, that monk trained in higher morality, trained in higher mind, and trained in higher wisdom. As he trained in higher morality, higher mind, and higher wisdom, lust was abandoned, aversion was abandoned, and delusion was abandoned. Through the abandoning of lust, the abandoning of aversion, and the abandoning of delusion, he did no unwholesome deed and pursued no evil. The Fourth.

5. Sekkhasuttaṃ

5. The Discourse on the Trainee

86. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

86. Then a certain bhikkhu approached the Blessed One, paid homage to him, and sat down at a suitable place. As he was sitting there, that bhikkhu said this to the Blessed One:

‘‘‘Sekho, sekho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekho hotī’’ti? ‘‘Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatī’’ti.

“‘A trainee, a trainee,’ venerable sir, it is said. To what extent, venerable sir, is one a trainee?” “Because he trains, bhikkhu, therefore he is called a trainee. And what does he train in? He trains in higher virtue, he trains in higher mind, and he trains in higher wisdom. Because he trains, bhikkhu, therefore he is called a trainee.”

‘‘Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

“For a trainee who is training, following the straight path, first knowledge arises in the destruction [of defilements], then immediately after, final knowledge.

‘‘Tato aññāvimuttassa, ñāṇaṃ ve hoti tādino;

Akuppā me vimuttīti, bhavasaṃyojanakkhaye’’ti. pañcamaṃ;

( )

“Then, for such a one released through final knowledge, with the destruction of the fetter of existence, the knowledge arises: ‘Unshakeable is my liberation.’” The Fifth.

6. Paṭhamasikkhāsuttaṃ

6. The First Discourse on Training

87. ‘‘Sādhikamidaṃ[Pg.233], bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā – imā kho, bhikkhave, tisso sikkhā, yatthetaṃ sabbaṃ samodhānaṃ gacchati.

87. “Bhikkhus, these more than one hundred and fifty training rules come up for recitation every half-month, wherein clansmen who desire their own welfare train themselves. Bhikkhus, these are the three trainings wherein all of this is comprised. What three? The training in higher virtue, the training in higher mind, and the training in higher wisdom—these, bhikkhus, are the three trainings wherein all of this is comprised.”

‘‘Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Here, bhikkhus, a bhikkhu is one who fulfills virtue and acts moderately in concentration. He may fall into and rise from minor and lesser training rules. For what reason? Because, bhikkhus, in this regard I have not declared an inability. But as for those training rules that are fundamental to the holy life, he is of steadfast virtue and established virtue; having undertaken them, he trains in the training rules. With the destruction of the three fetters, he is a stream-enterer, not subject to downfall, fixed in destiny, with enlightenment as his destination.”

‘‘Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

“Furthermore, here, bhikkhus, a bhikkhu is one who fulfills virtue, acts moderately in concentration, and acts moderately in wisdom. He may fall into and rise from minor and lesser training rules. For what reason? Because, bhikkhus, in this regard I have not declared an inability. But as for those training rules that are fundamental to the holy life and suitable for the holy life, he is of steadfast virtue and established virtue; having undertaken them, he trains in the training rules. With the destruction of the three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner; having come to this world only once, he makes an end of suffering.”

‘‘Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ [Pg.234] saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

“Furthermore, here, bhikkhus, a bhikkhu is one who fulfills virtue, fulfills concentration, and acts moderately in wisdom. He may fall into and rise from minor and lesser training rules. For what reason? Because, bhikkhus, in this regard I have not declared an inability. But as for those training rules that are fundamental to the holy life and suitable for the holy life, he is of steadfast virtue and established virtue; having undertaken them, he trains in the training rules. With the destruction of the five lower fetters, he is one of spontaneous birth, attaining Parinibbāna there, of a nature not to return from that world.”

‘‘Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Furthermore, here, bhikkhus, a bhikkhu is one who fulfills virtue, fulfills concentration, and fulfills wisdom. He may fall into and rise from minor and lesser training rules. For what reason? Because, bhikkhus, in this regard I have not declared an inability. But as for those training rules that are fundamental to the holy life and suitable for the holy life, he is of steadfast virtue and established virtue; having undertaken them, he trains in the training rules. Through the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, he enters upon and abides in it.”

‘‘Iti kho, bhikkhave, padesaṃ padesakārī ārādheti paripūraṃ paripūrakārī. Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī’’ti. Chaṭṭhaṃ.

“Thus, bhikkhus, one who acts in part accomplishes a part; one who acts in full accomplishes the full. Bhikkhus, I declare that the training rules are indeed not barren.”

7. Dutiyasikkhāsuttaṃ

7. The Second Discourse on Training

88. ‘‘Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā – imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.

88. “Bhikkhus, these more than one hundred and fifty training rules come up for recitation every half-month, wherein sons of good families who desire their own welfare train. These three trainings, bhikkhus, are those wherein all of this is comprised. What three? The training in higher virtue, the training in higher mind, and the training in higher wisdom—indeed, bhikkhus, these are the three trainings wherein all of this is comprised.”

‘‘Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti. Sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. So tiṇṇaṃ [Pg.235] saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

“Here, bhikkhus, a bhikkhu is one who fulfills virtue, is moderate in concentration, and is moderate in wisdom. He may fall into and rise out of minor and lesser training rules. For what reason? Because, bhikkhus, no unfitness has been declared by me in this regard. But as for those training rules that are fundamental to the holy life and suitable for the holy life, he is of steadfast virtue and established virtue; having undertaken them, he trains in the training rules. With the destruction of the three fetters, he is one who is reborn seven times at most. Having wandered and transmigrated among devas and humans seven times at most, he makes an end of suffering. With the destruction of the three fetters, he is a family-to-family returner; having wandered and transmigrated among two or three families, he makes an end of suffering. With the destruction of the three fetters, he is a one-seed returner; having been reborn in a human existence just once, he makes an end of suffering. With the destruction of the three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner; having come back to this world just once, he makes an end of suffering.”

‘‘Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto akaniṭṭhagāmī. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

“Furthermore, bhikkhus, a bhikkhu is one who fulfills virtue, fulfills concentration, and is moderate in wisdom. He may fall into and rise out of minor and lesser training rules. For what reason? Because, bhikkhus, no unfitness has been declared by me in this regard. But as for those training rules that are fundamental to the holy life and suitable for the holy life, he is of steadfast virtue and established virtue; having undertaken them, he trains in the training rules. With the destruction of the five lower fetters, he is one who goes upstream, bound for the Akaniṭṭha realm. With the destruction of the five lower fetters, he is one who attains parinibbāna with exertion. With the destruction of the five lower fetters, he is one who attains parinibbāna without exertion. With the destruction of the five lower fetters, he is one who attains parinibbāna by reduction. With the destruction of the five lower fetters, he is one who attains parinibbāna in the interval.”

‘‘Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī. So yāni tāni dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Furthermore, bhikkhus, a bhikkhu is one who fulfills virtue, fulfills concentration, and fulfills wisdom. As he is of steadfast virtue and established virtue, he trains by undertaking the training rules. With the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, he enters upon and abides in it.”

‘‘Iti kho, bhikkhave, padesaṃ padesakārī ārādheti, paripūraṃ paripūrakārī, avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī’’ti. Sattamaṃ.

“Thus, bhikkhus, one who acts in part accomplishes a part; one who acts in full accomplishes the full. Indeed, bhikkhus, I declare that the training rules are not barren.” The Seventh.

8. Tatiyasikkhāsuttaṃ

8. The Third Discourse on Training

89. ‘‘Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā [Pg.236] yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā – imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.

89. “Bhikkhus, these more than one hundred and fifty training rules come up for recitation every half-month, wherein sons of good families who desire their own welfare train. These three trainings, bhikkhus, are those wherein all of this is comprised. What three? The training in higher virtue, the training in higher mind, and the training in higher wisdom—indeed, bhikkhus, these are the three trainings wherein all of this is comprised.”

‘‘Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.

“Here, bhikkhus, a bhikkhu is one who fulfills the virtues, one who fulfills concentration, and one who fulfills wisdom. As for those training rules that are minor and lesser, he transgresses them and also rises from them. For what reason? For herein, bhikkhus, I have not declared an inability. But as for those training rules that are fundamental to the holy life, suitable for the holy life, in those he is of steadfast virtue and of established virtue; he trains by undertaking the training rules. He, with the destruction of the taints, in this very life, realizes for himself with direct knowledge the taintless liberation of mind, liberation by wisdom, and abides having attained it. Or else, not realizing it, not penetrating it, with the destruction of the five lower fetters, he is one who attains Parinibbāna in the interval. Or else, not realizing it, not penetrating it, with the destruction of the five lower fetters, he is one who attains Parinibbāna upon landing. Or else, not realizing it, not penetrating it, with the destruction of the five lower fetters, he is one who attains Parinibbāna without exertion. Or else, not realizing it, not penetrating it, with the destruction of the five lower fetters, he is one who attains Parinibbāna with exertion. Or else, not realizing it, not penetrating it, with the destruction of the five lower fetters, he is one who is bound upstream, heading for the Akaniṭṭha realm. Or else, not realizing it, not penetrating it, with the destruction of the three fetters and the attenuation of greed, aversion, and delusion, he becomes a once-returner; returning to this world just once, he makes an end of suffering. Or else, not realizing it, not penetrating it, with the destruction of the three fetters, he becomes a one-seeder; being reborn just once in a human existence, he makes an end of suffering. Or else, not realizing it, not penetrating it, with the destruction of the three fetters, he becomes one who goes from family to family; having wandered and transmigrated through two or three families, he makes an end of suffering. Or else, not realizing it, not penetrating it, with the destruction of the three fetters, he is one who has at most seven more existences; having wandered and transmigrated among devas and humans for seven times at most, he makes an end of suffering.”

‘‘Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti padesaṃ padesakārī. Avañjhānitvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī’’ti. Aṭṭhamaṃ.

“Thus, bhikkhus, one who acts completely accomplishes the complete, and one who acts partially accomplishes the partial. Indeed, bhikkhus, I declare that the training rules are not in vain.” The eighth.

9. Paṭhamasikkhattayasuttaṃ

9. The First Discourse on the Three Trainings

90. ‘‘Tisso [Pg.237] imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

90. “Bhikkhus, there are these three trainings. Which three? The training in higher virtue, the training in higher mind, and the training in higher wisdom.

‘‘Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.

“And what, bhikkhus, is the training in higher virtue? Here, bhikkhus, a bhikkhu is virtuous… undertaking the training rules, he trains himself. This, bhikkhus, is called the training in higher virtue.

‘‘Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, adhicittasikkhā.

“And what, bhikkhus, is the training in higher mind? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… having attained the fourth jhāna, abides therein. This, bhikkhus, is called the training in higher mind.

‘‘Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhā’’ti. Navamaṃ.

“And what, bhikkhus, is the training in higher wisdom? Here, bhikkhus, a bhikkhu distinctly knows as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ This, bhikkhus, is called the training in higher wisdom. These, bhikkhus, are the three trainings.” The ninth.

10. Dutiyasikkhattayasuttaṃ

10. The Second Discourse on the Three Trainings

91. ‘‘Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

91. “Bhikkhus, there are these three trainings. Which three? The training in higher virtue, the training in higher mind, and the training in higher wisdom.

‘‘Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.

“And what, bhikkhus, is the training in higher virtue? Here, bhikkhus, a bhikkhu is virtuous… undertaking the training rules, he trains himself. This, bhikkhus, is called the training in higher virtue.

‘‘Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, adhicittasikkhā.

“And what, bhikkhus, is the training in higher mind? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… having attained the fourth jhāna, abides therein. This, bhikkhus, is called the training in higher mind.

‘‘Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, bhikkhave, adhipaññā sikkhā. Imā kho, bhikkhave, tisso sikkhā’’ti.

“And what, bhikkhus, is the training in higher wisdom? Here, bhikkhus, a bhikkhu, with the destruction of the taints, having realized it for himself with direct knowledge, in this very life attains and abides in the taintless liberation of mind, liberation by wisdom. This, bhikkhus, is called the training in higher wisdom. These, bhikkhus, are the three trainings.”

‘‘Adhisīlaṃ [Pg.238] adhicittaṃ, adhipaññañca vīriyavā;

Thāmavā dhitimā jhāyī, sato guttindriyo care.

“Endowed with energy, with strength, with steadfastness, meditative, mindful, and with guarded faculties, one should practice the training in higher virtue, higher mind, and higher wisdom.

‘‘Yathā pure tathā pacchā, yathā pacchā tathā pure;

Yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho.

“As before, so afterwards; as afterwards, so before. As below, so above; as above, so below.

‘‘Yathā divā tathā rattiṃ, yathā rattiṃ tathā divā;

Abhibhuyya disā sabbā, appamāṇasamādhinā.

“As by day, so by night; as by night, so by day; having overcome all quarters with immeasurable concentration.

‘‘Tamāhu sekhaṃ paṭipadaṃ, atho saṃsuddhacāriyaṃ ;

Tamāhu loke sambuddhaṃ, dhīraṃ paṭipadantaguṃ.

“They call him a learner on the path, and one of perfectly pure conduct. They call him in the world a Sambuddha, the steadfast one who has reached the end of the path.

‘‘Viññāṇassa nirodhena, taṇhākkhayavimuttino;

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

“With the cessation of consciousness, for one liberated by the destruction of craving, the liberation of the mind is like the extinguishing of a lamp.” Tenth.

11. Saṅkavāsuttaṃ

11. The Discourse at Saṅkavā

92. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena saṅkavā nāma kosalānaṃ nigamo tadavasari. Tatra sudaṃ bhagavā saṅkavāyaṃ viharati. Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṃ āvāsiko hoti. Tatra sudaṃ bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘‘adhisallikhatevāyaṃ samaṇo’’ti. Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ bhagavā rājagahe viharati.

92. On one occasion the Blessed One was wandering on tour in the Kosala country with a large Saṅgha of bhikkhus, and he eventually arrived at Saṅkavā, a market town of the Kosalans. There the Blessed One dwelt at Saṅkavā. Now at that time, a bhikkhu named Kassapagotta was a resident at Saṅkavā. There the Blessed One instructed, urged, roused, and encouraged the bhikkhus with a Dhamma talk connected with the training rules. Then, while the Blessed One was instructing, urging, rousing, and encouraging the bhikkhus with a Dhamma talk connected with the training rules, the bhikkhu Kassapagotta felt impatience and displeasure, thinking, “This ascetic is being too exacting.” Then the Blessed One, having dwelt at Saṅkavā for as long as he wished, set out on tour for Rājagaha. Wandering on tour by stages, he eventually arrived at Rājagaha. There the Blessed One dwelt at Rājagaha.

Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro – ‘‘alābhā vata me, na vata me lābhā[Pg.239]; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyya’’nti. Atha kho kassapagotto bhikkhu senāsanaṃ saṃsāmetvā pattacīvaramādāya yena rājagahaṃ tena pakkāmi. Anupubbena yena rājagahaṃ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kassapagotto bhikkhu bhagavantaṃ etadavoca –

Then, not long after the Blessed One had departed, the bhikkhu Kassapagotta experienced worry and remorse: “It is truly a loss for me, indeed not a gain for me; it is truly ill-gotten for me, indeed not well-gotten for me, that when the Blessed One was instructing, urging, rousing, and encouraging the bhikkhus with a Dhamma talk connected with the training rules, I felt impatience and displeasure, thinking, ‘This ascetic is being too exacting.’ What if I were to go to the Blessed One and, having approached, confess my transgression as a transgression in his presence?” Then the bhikkhu Kassapagotta, having set his lodging in order and taking his bowl and robe, set out for Rājagaha. By stages, he went to Rājagaha, to the Vulture Peak mountain, to where the Blessed One was. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the bhikkhu Kassapagotta said this to the Blessed One:

‘‘Ekamidaṃ, bhante, samayaṃ bhagavā saṅkavāyaṃ viharati, saṅkavā nāma kosalānaṃ nigamo. Tatra, bhante, bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṃsesi. Tassa mayhaṃ bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. ( ) Tassa mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro – alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyanti. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Tassa [Pg.240] me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā’’ti.

“Venerable sir, on one occasion the Blessed One was dwelling at Saṅkavā, a market town of the Kosalans. There, venerable sir, the Blessed One instructed, urged, roused, and encouraged the bhikkhus with a Dhamma talk connected with the training rules. While the Blessed One was instructing, urging, rousing, and encouraging the bhikkhus with a Dhamma talk connected with the training rules, I felt impatience and displeasure, thinking, ‘This ascetic is being too exacting.’ Then the Blessed One, having dwelt at Saṅkavā for as long as he wished, set out on tour for Rājagaha. For me, venerable sir, not long after the Blessed One had departed, worry and remorse arose: ‘It is truly a loss for me, indeed not a gain for me; it is truly ill-gotten for me, indeed not well-gotten for me, that when the Blessed One was instructing, urging, rousing, and encouraging the bhikkhus with a Dhamma talk connected with the training rules, I felt impatience and displeasure, thinking, “This ascetic is being too exacting.” What if I were to go to the Blessed One and, having approached, confess my transgression as a transgression in his presence?’ A transgression, venerable sir, has overcome me, as befits a fool, as befits one who is deluded, as befits one who is unskillful, in that when the Blessed One was instructing, urging, rousing, and encouraging the bhikkhus with a Dhamma talk connected with the training rules, I felt impatience and displeasure, thinking, ‘This ascetic is being too exacting.’ May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.”

‘‘Taggha taṃ, kassapa, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yassa te mayi sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Yato ca kho tvaṃ, kassapa, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, kassapa, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.

“Indeed, Kassapa, a transgression has overcome you, as befits a fool, as befits one who is deluded, as befits one who is unskillful, in that when I was instructing, urging, rousing, and encouraging the bhikkhus with a Dhamma talk connected with the training rules, you felt impatience and displeasure, thinking, ‘This ascetic is being too exacting.’ But since you, Kassapa, having seen the transgression as a transgression, make amends according to the Dhamma, we accept it from you. For it is growth in the discipline of the noble one, Kassapa, when one, having seen a transgression as a transgression, makes amends according to the Dhamma and undertakes restraint in the future.”

‘‘Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno na vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti. Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.

“If, Kassapa, an elder bhikkhu is not desirous of the training, is not a speaker in praise of undertaking the training, and does not establish in the training other bhikkhus who are not desirous of it, and does not speak in praise—factually, truthfully, and at the proper time—of other bhikkhus who are desirous of the training, I do not speak in praise of such an elder bhikkhu, Kassapa. For what reason? Because other bhikkhus might associate with him, thinking, ‘The Teacher speaks in his praise.’ Those who associate with him might fall into following his example. For those who fall into following his example, that would lead to their harm and suffering for a long time. Therefore, Kassapa, I do not speak in praise of such an elder bhikkhu.”

‘‘Majjhimo cepi, kassapa, bhikkhu hoti…pe… navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno na vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti. Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.

Kassapa, if a bhikkhu is of middle standing... etc... Kassapa, if a junior bhikkhu is not desirous of the training, is not a speaker in praise of undertaking the training, does not establish in the training those other bhikkhus who are not desirous of the training, and does not speak factually and truthfully at the proper time in praise of those other bhikkhus who are desirous of the training—Kassapa, I do not speak in praise of such a junior bhikkhu. For what reason? Thinking, ‘The Teacher speaks his praise,’ other bhikkhus would associate with him. Those who would associate with him would fall into following his example. For those who would fall into following his example, that would be for their harm and suffering for a long time. Therefore, Kassapa, I do not speak in praise of such a junior bhikkhu.

‘‘Thero [Pg.241] cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti. Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṃ bhaṇāmi.

Kassapa, if an elder bhikkhu is desirous of the training, is a speaker in praise of undertaking the training, establishes in the training those other bhikkhus who are not desirous of the training, and speaks factually and truthfully at the proper time in praise of those other bhikkhus who are desirous of the training—Kassapa, I speak in praise of such an elder bhikkhu. For what reason? Thinking, ‘The Teacher speaks his praise,’ other bhikkhus would associate with him. Those who would associate with him would fall into following his example. For those who would fall into following his example, that would be for their welfare and happiness for a long time. Therefore, Kassapa, I speak in praise of such an elder bhikkhu.

‘‘Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo…pe… navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti. Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṃ bhaṇāmī’’ti. Ekādasamaṃ.

Kassapa, if a bhikkhu of middle standing is desirous of the training... etc... Kassapa, if a junior bhikkhu is desirous of the training, is a speaker in praise of undertaking the training, establishes in the training those other bhikkhus who are not desirous of the training, and speaks factually and truthfully at the proper time in praise of those other bhikkhus who are desirous of the training—Kassapa, I speak in praise of such a junior bhikkhu. For what reason? Thinking, ‘The Teacher speaks his praise,’ other bhikkhus would associate with him. Those who would associate with him would fall into following his example. For those who would fall into following his example, that would be for their welfare and happiness for a long time. Therefore, Kassapa, I speak in praise of such a junior bhikkhu. The Eleventh.

Samaṇavaggo navamo.

The Chapter on the Ascetic, the Ninth.

Tassuddānaṃ –

The summary thereof:

Samaṇo gadrabho khettaṃ, vajjiputto ca sekkhakaṃ;

Tayo ca sikkhanā vuttā, dve sikkhā saṅkavāya cāti.

The Ascetic, the Donkey, the Field, the Vajjian Prince, and the Learner; three [suttas] on training are spoken, two [suttas on] the trainings, and Saṅkava.

(10) 5. Loṇakapallavaggo

(10) 5. The Chapter on the Lump of Salt

1. Accāyikasuttaṃ

1. The Discourse on Urgent Duties

93. ‘‘Tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā [Pg.242] sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā – ‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.

93. “Bhikkhus, there are these three urgent duties of a farmer householder. What three? Here, bhikkhus, a farmer householder quickly and repeatedly cultivates the field, making it well-plowed and well-prepared. Having quickly and repeatedly cultivated the field, making it well-plowed and well-prepared, he quickly and repeatedly sows the seeds. Having quickly and repeatedly sown the seeds, he quickly and repeatedly brings in and takes out water. These, bhikkhus, are the three urgent duties of a farmer householder. But that farmer householder, bhikkhus, does not have the psychic power or might to say: ‘Today let my grains sprout, tomorrow let them form ears, and the day after tomorrow let them ripen.’ But, bhikkhus, there comes a time when those grains of that farmer householder, due to the changing seasons, sprout, form ears, and ripen.”

‘‘Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā anubhāvo vā – ‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā’ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati.

“Just so, bhikkhus, these are three urgent duties for a bhikkhu. What three? Undertaking the training in higher virtue, undertaking the training in higher mind, and undertaking the training in higher wisdom—these, bhikkhus, are the three urgent duties for a bhikkhu. But that bhikkhu, bhikkhus, does not have the psychic power or might to say: ‘May my mind, without clinging, be liberated from the taints today, or tomorrow, or the day after.’ However, bhikkhus, there comes a time when, as that bhikkhu trains in higher virtue, higher mind, and higher wisdom, his mind is liberated from the taints without clinging.”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Paṭhamaṃ.

“Therefore, here, bhikkhus, you should train yourselves thus: ‘We will have intense desire for undertaking the training in higher virtue, intense desire for undertaking the training in higher mind, and intense desire for undertaking the training in higher wisdom.’ Thus, bhikkhus, should you train yourselves.” The first.

2. Pavivekasuttaṃ

2. The Discourse on Seclusion

94. ‘‘Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti. Katamāni tīṇi? Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ.

94. “Bhikkhus, wanderers of other sects prescribe these three kinds of seclusion. What three? Seclusion regarding robes, seclusion regarding almsfood, and seclusion regarding lodging.”

‘‘Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi [Pg.243] dhārenti. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti.

“In this regard, bhikkhus, wanderers of other sects prescribe seclusion regarding robes: they wear hempen cloths, cloths of mixed-thread, shrouds, refuse-rag cloths, tree-bark cloths, antelope hides, patched antelope hides, robes of kusa grass, robes of bark-fiber, robes of wood-shavings, blankets of human hair, blankets of animal-tail hair, and garments of owl feathers. This, bhikkhus, is what wanderers of other sects prescribe as seclusion regarding robes.”

‘‘Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti. Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.

In this regard, Bhikkhus, wanderers of other sects prescribe seclusion regarding almsfood. They are eaters of vegetables, eaters of sama-millet, eaters of wild rice, eaters of hide-parings, eaters of resin, eaters of rice-powder, eaters of rice-scum, eaters of sesame-flour, eaters of grass, and eaters of cow-dung. They sustain themselves on roots and fruits of the forest, eating what has fallen. This, Bhikkhus, is what wanderers of other sects prescribe as seclusion regarding almsfood.

‘‘Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti. Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.

In this regard, Bhikkhus, wanderers of other sects prescribe seclusion regarding lodging: the forest, the root of a tree, a charnel ground, a woodland grove, the open air, a heap of straw, or a chaff-house. This, Bhikkhus, is what wanderers of other sects prescribe as seclusion regarding lodging. These, Bhikkhus, are the three seclusions that wanderers of other sects prescribe.

‘‘Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni. Katamāni tīṇi? Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’’’.

However, Bhikkhus, there are these three seclusions for a bhikkhu in this Dhamma and Discipline. What three? Here, Bhikkhus, a bhikkhu is virtuous, his immorality is abandoned, and he is secluded from it. He has right view, his wrong view is abandoned, and he is secluded from it. He is one whose taints are destroyed, his taints are abandoned, and he is secluded from them. When, Bhikkhus, a bhikkhu is virtuous, his immorality is abandoned, and he is secluded from it; has right view, his wrong view is abandoned, and he is secluded from it; is one whose taints are destroyed, his taints are abandoned, and he is secluded from them—this one is called, Bhikkhus, ‘a bhikkhu who has reached the supreme, reached the essence, is pure, and is established in the essence.’

‘‘Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ. Tamenaṃ kassako gahapati sīghaṃ sīghaṃ lavāpeyya. Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya. Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ [Pg.244] ubbahāpeyya. Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya. Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya. Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya. Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya. Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya. Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya. Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya. Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya. Evamassu tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.

Just as, Bhikkhus, a farmer householder has a rich rice field. That farmer householder would have it quickly reaped. Having had it quickly reaped, he would have it quickly gathered. Having had it quickly gathered, he would have it quickly carried away. Having had it quickly carried away, he would have it quickly piled up. Having had it quickly piled up, he would have it quickly threshed. Having had it quickly threshed, he would have the stalks quickly removed. Having had the stalks quickly removed, he would have the chaff quickly removed. Having had the chaff quickly removed, he would have it quickly winnowed. Having had it quickly winnowed, he would have it quickly brought in. Having had it quickly brought in, he would have it quickly pounded. Having had it quickly pounded, he would have the husks quickly removed. Thus, Bhikkhus, those grains of the farmer householder would reach the supreme state, reach the essential state, be pure, and be established in the essence.

‘‘Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’’’ti. Dutiyaṃ.

In the very same way, Bhikkhus, when a bhikkhu is virtuous, his immorality is abandoned, and he is secluded from it; when he has right view, his wrong view is abandoned, and he is secluded from it; when he is one whose taints are destroyed, his taints are abandoned, and he is secluded from them—this bhikkhu, Bhikkhus, is called ‘one who has reached the supreme, reached the essence, is pure, and is established in the essence.’ The second.

3. Saradasuttaṃ

3. The Discourse on Autumn

95. ‘‘Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.

95. Just as, Bhikkhus, in the autumn season, when the sky is clear and cloudless, the sun, ascending into the sky, having overcome all the mass of darkness situated in the sky, shines, blazes, and is radiant.

‘‘Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

Even so, Bhikkhus, when for a noble disciple the Dhamma-eye—which is free from dust and free from stain—arises, then, Bhikkhus, together with the arising of that vision, three fetters are abandoned by the noble disciple: personality-view, doubt, and adherence to rites and observances.

‘‘Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tasmiṃ ce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena [Pg.245] saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyyā’’ti. Tatiyaṃ.

Furthermore, he is freed from two states: covetousness and ill will. Being quite secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. If, Bhikkhus, at that time the noble disciple were to pass away, there is no fetter, being bound by which, that noble disciple would come again to this world.

4. Parisāsuttaṃ

4. The Discourse on Assemblies

96. ‘‘Tisso imā, bhikkhave, parisā. Katamā tisso? Aggavatī parisā, vaggā parisā, samaggā parisā.

96. Bhikkhus, there are these three assemblies. Which three? The assembly with an excellent one, the discordant assembly, and the harmonious assembly.

‘‘Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, aggavatī parisā.

And what, Bhikkhus, is the assembly with an excellent one? Here, Bhikkhus, in whatever assembly the elder bhikkhus are not given to abundance, are not lax, have laid down the burden regarding what leads downwards, and are leaders in seclusion; they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. The subsequent generation follows their seen example. They too are not given to abundance, are not lax, have laid down the burden regarding what leads downwards, and are leaders in seclusion; they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, Bhikkhus, is called the assembly with an excellent one.

‘‘Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā.

And what, bhikkhus, is a discordant assembly? Here, bhikkhus, in whatever assembly the monks dwell having become quarrelsome, having become contentious, having fallen into disputes, piercing one another with the spears of their mouths. This, bhikkhus, is called a discordant assembly.

‘‘Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā.

And what, bhikkhus, is a harmonious assembly? Here, bhikkhus, in whatever assembly the monks dwell in harmony, mutually rejoicing, without disputes, having become like milk and water mixed, looking upon one another with affectionate eyes. This, bhikkhus, is called a harmonious assembly.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

Bhikkhus, at a time when monks dwell in harmony, mutually rejoicing, without disputes, having become like milk and water mixed, looking upon one another with affectionate eyes, at that time, bhikkhus, the monks generate much merit. At that time, bhikkhus, the monks are dwelling in a sublime abiding, that is, in the liberation of mind through appreciative joy. For one who is joyful, rapture arises. For one with a mind of rapture, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated.

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe [Pg.246] paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ paripūrenti.

Just as, bhikkhus, when a great rain with large drops falls upon a mountain top, the water, flowing down according to the slope, fills the mountain caves, chasms, and channels. When the mountain caves, chasms, and channels are full, they fill the small pools. When the small pools are full, they fill the large pools. When the large pools are full, they fill the small rivers. When the small rivers are full, they fill the great rivers. When the great rivers are full, they fill the ocean.

‘‘Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imā kho, bhikkhave, tisso parisā’’ti. Catutthaṃ.

Even so, bhikkhus, at a time when monks dwell in harmony, mutually rejoicing, without disputes, having become like milk and water mixed, looking upon one another with affectionate eyes, at that time, bhikkhus, the monks generate much merit. At that time, bhikkhus, the monks are dwelling in a sublime abiding, that is, in the liberation of mind through appreciative joy. For one who is joyful, rapture arises. For one with a mind of rapture, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated. Indeed, bhikkhus, these are the three assemblies.

5. Paṭhamaājānīyasuttaṃ

5. The First Discourse on the Thoroughbred

97. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

97. Bhikkhus, endowed with three qualities, a king's fine thoroughbred horse is worthy of a king, an asset to a king, and is reckoned as a very limb of the king. With which three? Here, bhikkhus, a king's fine thoroughbred horse is accomplished in beauty, accomplished in strength, and accomplished in speed. Endowed with these three qualities, bhikkhus, a king's fine thoroughbred horse is worthy of a king, an asset to a king, and is reckoned as a very limb of the king. In the same way, bhikkhus, a bhikkhu endowed with three qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which three? Here, bhikkhus, a bhikkhu is accomplished in beauty, accomplished in strength, and accomplished in speed.

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

And how, bhikkhus, is a bhikkhu accomplished in beauty? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in 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 accomplished in beauty.

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ [Pg.247] upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

And how, bhikkhus, is a bhikkhu accomplished in strength? Here, bhikkhus, a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and for the accomplishment of wholesome qualities; he is strong, steadfast in exertion, not laying down the burden in regard to wholesome qualities. It is in this way, bhikkhus, that a bhikkhu is accomplished in strength.

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Pañcamaṃ.

And how, bhikkhus, is a bhikkhu accomplished in speed? Here, bhikkhus, a bhikkhu understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering.’ It is in this way, bhikkhus, that a bhikkhu is accomplished in speed. Bhikkhus, a bhikkhu endowed with these three qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

6. Dutiyaājānīyasuttaṃ

6. The Second Discourse on the Thoroughbred

98. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

98. Bhikkhus, endowed with three qualities, a king's fine thoroughbred horse is worthy of a king, an asset to a king, and is reckoned as a very limb of the king. With which three? Here, bhikkhus, a king's fine thoroughbred horse is accomplished in beauty, accomplished in strength, and accomplished in speed. Endowed with these three qualities, bhikkhus, a king's fine thoroughbred horse is worthy of a king, an asset to a king, and is reckoned as a very limb of the king. In the same way, bhikkhus, a bhikkhu endowed with three qualities is worthy of offerings… an unsurpassed field of merit for the world. With which three? Here, bhikkhus, a bhikkhu is accomplished in beauty, accomplished in strength, and accomplished in speed.

‘‘Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

“And how, monks, is a monk accomplished in appearance? Here, monks, a monk is virtuous… he trains himself, undertaking the training rules. It is in this way, monks, that a monk is accomplished in appearance.”

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“And how, monks, is a monk accomplished in strength? Here, monks, a monk dwells with energy aroused for abandoning unwholesome qualities and for undertaking wholesome qualities; he is strong, of steadfast exertion, not neglecting his duty in regard to wholesome qualities. It is in this way, monks, that a monk is accomplished in strength.”

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī [Pg.248] anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Chaṭṭhaṃ.

“And how, monks, is a monk accomplished in speed? Here, monks, with the destruction of the five lower fetters, a monk is spontaneously reborn, due to attain final Nibbāna there, not liable to return from that world. It is in this way, monks, that a monk is accomplished in speed. Monks, a monk endowed with these three qualities is worthy of offerings… an unsurpassed field of merit for the world.” Sixth.

7. Tatiyaājānīyasuttaṃ

7. The Third Discourse on the Thoroughbred

99. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

99. “Monks, endowed with three qualities, a king's excellent thoroughbred horse is fit for a king, a king's asset, and is reckoned as a very limb of the king. What are the three? Here, monks, a king's excellent thoroughbred horse is accomplished in appearance, accomplished in strength, and accomplished in speed. Endowed with these three qualities, monks, a king's excellent thoroughbred horse is fit for a king, a king's asset, and is reckoned as a very limb of the king. In the same way, monks, a monk endowed with three qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the three? Here, monks, a monk is accomplished in appearance, accomplished in strength, and accomplished in speed.”

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

“And how, monks, is a monk accomplished in appearance? Here, monks, a monk is virtuous; he dwells restrained by the Pātimokkha, is accomplished in conduct and resort, and sees danger in the slightest faults; he trains himself by undertaking the training rules. It is in this way, monks, that a monk is accomplished in appearance.”

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“And how, monks, is a monk accomplished in strength? Here, monks, a monk dwells with energy aroused for abandoning unwholesome qualities and for undertaking wholesome qualities; he is strong, of steadfast exertion, not neglecting his duty in regard to wholesome qualities. It is in this way, monks, that a monk is accomplished in strength.”

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

“And how, monks, is a monk accomplished in speed? Here, monks, with the destruction of the taints, a monk dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it. It is in this way, monks, that a monk is accomplished in speed. Monks, a monk endowed with these three qualities is worthy of gifts… an unsurpassed field of merit for the world.” Seventh.

8. Potthakasuttaṃ

8. The Discourse on the Hemp-cloth

100. ‘‘Navopi[Pg.249], bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti.

100. “Monks, a new hemp-cloth is unattractive, unpleasant to the touch, and of little value. A middle-aged hemp-cloth, monks, is unattractive, unpleasant to the touch, and of little value. A worn-out hemp-cloth, monks, is unattractive, unpleasant to the touch, and of little value. A worn-out hemp-cloth, monks, they use for wiping a cooking pot or they discard it on a rubbish heap.”

‘‘Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. Idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

In the same way, bhikkhus, a junior monk may be immoral and of evil nature. This, I say, is his unattractiveness. Just as that hemp-cloth is unattractive, so too, bhikkhus, do I say this person is comparable. Whoever associates with, attends on, and constantly waits upon him, and follows his example, for them that leads to their long-term non-welfare and suffering. This, I say, is his unpleasantness of touch. Just as that hemp-cloth is unpleasant to the touch, so too, bhikkhus, do I say this person is comparable. The robes, almsfood, lodging, and medicinal requisites that he accepts from anyone are not of great fruit or great benefit to them. This, I say, is his worthlessness. Just as that hemp-cloth is of little value, so too, bhikkhus, do I say this person is comparable. A monk of middle standing, bhikkhus... An elder monk, bhikkhus, may be immoral and of evil nature. This, I say, is his unattractiveness. Just as that hemp-cloth is unattractive, so too, bhikkhus, do I say this person is comparable. Whoever associates with, attends on, and constantly waits upon him, and follows his example, for them that leads to their long-term non-welfare and suffering. This, I say, is his unpleasantness of touch. Just as that hemp-cloth is unpleasant to the touch, so too, bhikkhus, do I say this person is comparable. The robes, almsfood, lodging, and medicinal requisites that he accepts from anyone are not of great fruit or great benefit to them. This, I say, is his worthlessness. Just as that hemp-cloth is of little value, so too, bhikkhus, do I say this person is comparable.

‘‘Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī’ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti [Pg.250] yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ.

And, bhikkhus, a senior monk of such a nature speaks in the midst of the Saṅgha. The bhikkhus say this to him: ‘What is the use of your speech, you fool, you incompetent one? Do you really think you should speak?’ Angered and displeased, he utters such speech that the Saṅgha expels him for it, just as they discard a hemp-cloth on a rubbish heap.

‘‘Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti.

Bhikkhus, a new Kāsi cloth is beautiful, pleasant to the touch, and of great value. A middle-aged Kāsi cloth, bhikkhus, is beautiful, pleasant to the touch, and of great value. A worn-out Kāsi cloth, bhikkhus, is beautiful, pleasant to the touch, and of great value. A worn-out Kāsi cloth, bhikkhus, they use for wrapping jewels or they place it in a perfume casket.

‘‘Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti…pe… puggalaṃ vadāmi.

In the same way, bhikkhus, a junior monk may be virtuous and of admirable nature. This, I say, is his beauty. Just as that Kāsi cloth is beautiful, so too, bhikkhus, do I say this person is comparable. Whoever associates with, attends on, and constantly waits upon him, and follows his example, for them that leads to their long-term welfare and happiness. This, I say, is his pleasantness of touch. Just as that Kāsi cloth is pleasant to the touch, so too, bhikkhus, do I say this person is comparable. The robes, almsfood, lodging, and medicinal requisites that he accepts from anyone are of great fruit and great benefit to them. This, I say, is his great worth. Just as that Kāsi cloth is of great value, so too, bhikkhus, do I say this person is comparable. A monk of middle standing, bhikkhus... An elder monk, bhikkhus... I say this person is comparable.

‘‘Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Aṭṭhamaṃ.

And, bhikkhus, a senior monk of such a nature speaks in the midst of the Saṅgha. The bhikkhus say this: ‘Venerable sirs, be quiet! The elder monk is speaking on the Dhamma and the Vinaya.’ Therefore, bhikkhus, you should train yourselves thus: ‘We shall be comparable to Kāsi cloth, not comparable to a hemp-cloth.’ Thus, bhikkhus, should you train yourselves.

9. Loṇakapallasuttaṃ

9. The Discourse on the Lump of Salt

101. ‘‘Yo, bhikkhave, evaṃ vadeyya – ‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya[Pg.251]. Yo ca kho, bhikkhave, evaṃ vadeyya – ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva.

101. Bhikkhus, should anyone say: ‘In whatever way this person performs an action, in that same way they experience it,’ this being so, bhikkhus, the living of the holy life would not be possible, and no opportunity would be apparent for the complete ending of suffering. But, bhikkhus, should anyone say: ‘In whatever way this person performs an action that is to be experienced, in that same way they experience its result,’ this being so, bhikkhus, the living of the holy life is possible, and an opportunity is apparent for the complete ending of suffering. Here, bhikkhus, for a certain individual, even a minor evil deed that is done leads them to hell. But here, bhikkhus, for another individual, that same kind of minor evil deed that is done is to be experienced in this very life, so that not even a little of it appears hereafter, let alone a great deal.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

For what kind of person, Bhikkhus, does even a minor evil deed that is done lead them to hell? Here, Bhikkhus, a certain person is undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They are limited, of small self, and dwell in suffering over a trifle. For such a person, Bhikkhus, even a minor evil deed that is done leads them to hell.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

For what kind of person, Bhikkhus, is that same kind of minor evil deed that is done to be experienced in the present life, where not even a little of it appears, how much less a great deal? Here, Bhikkhus, a certain person is developed in body, developed in virtue, developed in mind, and developed in wisdom. They are not limited, of great self, and dwell in the immeasurable. For such a person, Bhikkhus, that same kind of minor evil deed that is done is to be experienced in the present life; not even a little of it appears, how much less a great deal.

‘‘Seyyathāpi, bhikkhave, puriso loṇakapallaṃ paritte udakamallake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ parittaṃ udakaṃ amunā loṇakapallena loṇaṃ assa apeyya’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyya’’nti. ‘‘Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo’’ti.

Suppose, Bhikkhus, a person were to put a lump of salt into a small cup of water. What do you think, Bhikkhus? Would that small amount of water in the cup become salty and undrinkable from that lump of salt?” “Yes, Venerable Sir.” “For what reason?” “Because, Venerable Sir, the water in the small cup is little, it would become salty and undrinkable from that lump of salt.” “Suppose, Bhikkhus, a person were to put a lump of salt into the river Ganges. What do you think, Bhikkhus? Would the river Ganges become salty and undrinkable from that lump of salt?” “Certainly not, Venerable Sir.” “For what reason?” “Because, Venerable Sir, the river Ganges is a great mass of water; it would not become salty and undrinkable from that lump of salt.”

‘‘Evamevaṃ [Pg.252] kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

In the same way, Bhikkhus, here for a certain person, even a minor evil deed that is done leads them to hell. But here, Bhikkhus, for another person, that same kind of minor evil deed that is done is to be experienced in the present life; not even a little of it appears, how much less a great deal.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

For what kind of person, Bhikkhus, does even a minor evil deed that is done lead them to hell? Here, Bhikkhus, a certain person is undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They are limited, of small self, and dwell in suffering over a trifle. For such a person, Bhikkhus, even a minor evil deed that is done leads them to hell.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

For what kind of person, Bhikkhus, is that same kind of minor evil deed that is done to be experienced in the present life, where not even a little of it appears, how much less a great deal? Here, Bhikkhus, a certain person is developed in body, developed in virtue, developed in mind, and developed in wisdom. They are not limited, of great self, and dwell in the immeasurable. For such a person, Bhikkhus, that same kind of minor evil deed that is done is to be experienced in the present life; not even a little of it appears, how much less a great deal.

‘‘Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati. Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.

Here, Bhikkhus, a certain person goes to bondage for half a kahāpaṇa, goes to bondage for a kahāpaṇa, and goes to bondage for a hundred kahāpaṇas. Here, Bhikkhus, a certain person does not go to bondage for half a kahāpaṇa, does not go to bondage for a kahāpaṇa, and does not go to bondage for a hundred kahāpaṇas.

‘‘Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.

What kind of person, Bhikkhus, goes to bondage for half a kahāpaṇa, goes to bondage for a kahāpaṇa, and goes to bondage for a hundred kahāpaṇas? Here, Bhikkhus, a certain person is poor, with little of their own, and of few possessions. Such a person, Bhikkhus, goes to bondage for half a kahāpaṇa, goes to bondage for a kahāpaṇa, and goes to bondage for a hundred kahāpaṇas.

‘‘Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati? Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ. Tamenaṃ nirayaṃ upaneti. Idha[Pg.253], bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

What kind of person, Bhikkhus, does not go to bondage for half a kahāpaṇa, does not go to bondage for a kahāpaṇa, and does not go to bondage for a hundred kahāpaṇas? Here, Bhikkhus, a certain person is wealthy, of great riches, and of great possessions. Such a person, Bhikkhus, does not go to bondage for half a kahāpaṇa, does not go to bondage for a kahāpaṇa, and does not go to bondage for a hundred kahāpaṇas. In the same way, Bhikkhus, here for a certain person a minor evil deed is done, and it leads them to hell. But here, Bhikkhus, for another person, that same kind of minor evil deed that is done is to be experienced in the present life; not even a little of it appears, how much less a great deal.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakaṃ pāpakammaṃ kataṃ, tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

For what kind of person, Bhikkhus, does a minor evil deed that is done lead them to hell? Here, Bhikkhus, a certain person is undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They are limited, of small self, and dwell in suffering over a trifle. For such a person, Bhikkhus, that same kind of minor evil deed that is done leads them to hell.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

Bhikkhus, for what kind of person is a trifling evil deed that has been committed experienced in this very life, where not even a small result is apparent, let alone a great one? Here, bhikkhus, a certain person has a developed body, developed virtue, a developed mind, and developed wisdom; he is not insignificant, is a great person, and dwells in an immeasurable state. For such a person, bhikkhus, a trifling evil deed that has been committed is experienced in this very life, where not even a small result is apparent, let alone a great one.

‘‘Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.

Here, bhikkhus, a certain person has a developed body, developed virtue, a developed mind, and developed wisdom; he is not insignificant, is a great person, and dwells in an immeasurable state. For such a person, bhikkhus, a trifling evil deed that has been committed is experienced in this very life, where not even a small result is apparent, let alone a great one. Just as, Bhikkhus, a sheep butcher or a sheep slaughterer is able to kill, or to bind, or to make forfeit property, or to do as is appropriate to a certain person who takes a sheep that is not given; but is not able to kill, or to bind, or to make forfeit property, or to do as is appropriate to another person who takes a sheep that is not given.

‘‘Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ? Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.

Bhikkhus, what kind of person who takes a sheep that is not given is a sheep butcher or a sheep slaughterer able to kill, or to bind, or to make forfeit property, or to do as is appropriate? Here, Bhikkhus, a certain person is poor, without his own property, and with few possessions. A sheep butcher or a sheep slaughterer is able to kill, or to bind, or to make forfeit property, or to do as is appropriate to such a person who takes a sheep that is not given.

‘‘Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ[Pg.254]. Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. Aññadatthu pañjalikova naṃ yācati – ‘dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā’ti. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

Bhikkhus, what kind of person who takes a sheep that is not given is a sheep butcher or a sheep slaughterer not able to kill, or to bind, or to make forfeit property, or to do as is appropriate? Here, Bhikkhus, a certain person is wealthy, of great riches, of great possessions, a king or a king's great minister. A sheep butcher or a sheep slaughterer is not able to kill, or to bind, or to make forfeit property, or to do as is appropriate to such a person who takes a sheep that is not given. On the contrary, with hands raised in reverence, he requests him, saying: 'Good sir, give me the sheep or the price of the sheep.' In this very way, Bhikkhus, for a certain person in this world, just such a trifling evil deed that is done leads him to hell. But here, Bhikkhus, for a certain person, just such a trifling evil deed that is done has its result to be experienced in the present life; not even a small result appears, how much less a great one.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.

Bhikkhus, for what kind of person does even a trifling evil deed that has been committed lead them to hell? Here, bhikkhus, a certain person has an undeveloped body, undeveloped virtue, an undeveloped mind, and undeveloped wisdom; they are insignificant, of little account, and dwell in suffering over trivial matters. For such a person, bhikkhus, even a trifling evil deed that has been committed leads them to hell.

‘‘Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

Bhikkhus, for what kind of person is a trifling evil deed that has been committed experienced in this very life, where not even a small result is apparent, let alone a great one? Here, bhikkhus, a certain person has a developed body, developed virtue, a developed mind, and developed wisdom; he is not insignificant, is a great person, and dwells in an immeasurable state. For such a person, bhikkhus, a trifling evil deed that has been committed is experienced in this very life, where not even a small result is apparent, let alone a great one.

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. Yo ca kho, bhikkhave, evaṃ vadeyya – ‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā’’ti. Navamaṃ.

Bhikkhus, should anyone say thus: ‘In whatever way this person performs an action, in that same way he experiences it,’ this being so, Bhikkhus, there is no living of the holy life, and no opportunity is apparent for the complete ending of suffering. But, Bhikkhus, should anyone say thus: ‘In whatever way this person performs an action that is to be experienced, in that same way he experiences its result,’ this being so, Bhikkhus, there is a living of the holy life, and an opportunity is apparent for the complete ending of suffering.” The ninth.

10. Paṃsudhovakasuttaṃ

10. The Dust-Washer Discourse

102. ‘‘Santi[Pg.255], bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā sakkharakaṭhalā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti. Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati. Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ aniddhantakasāvaṃ, na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati. Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

102. “Bhikkhus, there are coarse defilements of gold: dust, sand, gravel, and potsherds. A dust-washer or his apprentice pours it into a trough and washes it, washes it well, and washes it thoroughly. When these have been abandoned and eliminated, there remain in the gold medium defilements: fine gravel and coarse sand. The dust-washer or his apprentice washes it, washes it well, and washes it thoroughly. When these have been abandoned and eliminated, there remain in the gold subtle defilements: fine sand and black dust. The dust-washer or his apprentice washes it, washes it well, and washes it thoroughly. When these have been abandoned and eliminated, what remains is gold-dust. A goldsmith or his apprentice then places that gold-ore in a crucible and blows on it, blows on it well, and blows on it thoroughly. That gold-ore is blown upon, well blown upon, and thoroughly blown upon, but its dross has not been removed; it is not yet soft, not yet workable, not yet radiant, and is brittle; it is not properly fit for work. There comes a time, bhikkhus, when the goldsmith or his apprentice blows on that gold-ore, blows on it well, and blows on it thoroughly. That gold-ore is blown upon, well blown upon, and thoroughly blown upon, with its dross removed; it is soft, workable, radiant, and not brittle; it is properly fit for work. And for whatever kind of ornament he desires—whether a band, an earring, a necklace, or a golden garland—it serves that very purpose.”

‘‘Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ [Pg.256] pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhammavitakkāvasissati. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato hoti. So, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

“In the same way, bhikkhus, for a bhikkhu devoted to the higher mind, there are coarse defilements: misconduct of body, misconduct of speech, and misconduct of mind. A wise and discerning bhikkhu abandons them, dispels them, eliminates them, and brings them to non-existence. When these have been abandoned and eliminated, for a bhikkhu devoted to the higher mind, there are medium defilements: thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty. A wise and discerning bhikkhu abandons them, dispels them, eliminates them, and brings them to non-existence. When these have been abandoned and eliminated, for a bhikkhu devoted to the higher mind, there are subtle defilements: thoughts concerning relatives, thoughts concerning the country, and thoughts connected with not wishing to be disdained. A wise and discerning bhikkhu abandons them, dispels them, eliminates them, and brings them to non-existence. When these have been abandoned and eliminated, what remains are thoughts about the Dhamma. That concentration is not yet peaceful, not sublime, has not attained serenity, and has not reached unification; it is maintained by exertion, suppression, and restraint. There comes a time, bhikkhus, when that mind becomes internally steady, settles down, becomes unified, and is concentrated. That concentration is peaceful, sublime, has attained serenity, and has reached unification; it is not maintained by exertion, suppression, and restraint. For whatever state realizable by direct knowledge he inclines his mind for the purpose of realizing it by direct knowledge, he attains the capability of witnessing it then and there, whenever the basis for it exists.”

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

“If he wishes thus: ‘May I experience the manifold types of psychic power: having been one, may I become many; having been many, may I become one. May I appear and disappear. May I go unhindered through a wall, a rampart, or a mountain as if through space. May I emerge and submerge in the earth as if in water. May I walk on water without it breaking as if on earth. May I travel cross-legged in the sky like a winged bird. These sun and moon, so mighty and powerful, may I touch and stroke them with my hand. May I exercise mastery with my body even as far as the Brahmā world’—he attains the capability of witnessing it then and there, whenever the basis for it exists.”

‘‘So sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

“If he wishes thus: ‘With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and the human, those that are far and those that are near’—he attains the capability of witnessing it then and there, whenever the basis for it exists.”

‘‘So [Pg.257] sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

If he wishes: ‘May I know the minds of other beings and other persons, encompassing them with my mind. May I know a mind with lust as a mind with lust, or a mind without lust as a mind without lust; a mind with hate as a mind with hate, or a mind without hate as a mind without hate; a mind with delusion as a mind with delusion, or a mind without delusion as a mind without delusion; a constricted mind as a constricted mind, or a scattered mind as a scattered mind; a lofty mind as a lofty mind, or a mind that is not lofty as a mind that is not lofty; a surpassable mind as a surpassable mind, or an unsurpassed mind as an unsurpassed mind; a concentrated mind as a concentrated mind, or an unconcentrated mind as an unconcentrated mind; a liberated mind as a liberated mind, or an unliberated mind as an unliberated mind’—in each and every case he attains the ability to realize it, whenever there is a basis for it.

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, 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 idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

If he wishes: ‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: “There I was, with such a name, such a clan, such an appearance, such food, such an experience of pleasure and pain, such a life-span. Passing away from there, I was reborn elsewhere. There too, I was, with such a name, such a clan, such an appearance, such food, such an experience of pleasure and pain, such a life-span. Passing away from there, I was reborn here.” Thus, with their aspects and details, may I recollect my manifold past lives’—in each and every case he attains the ability to realize it, whenever there is a basis for it.

‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā[Pg.258], 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 upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

If he wishes: ‘With the divine eye, purified and surpassing the human, may I see beings passing away and being reborn—inferior and superior, fair and ugly, fortunate and unfortunate—and understand how beings fare according to their kamma: “Indeed, these beings were endowed with misconduct of body, speech, and mind, reviled the noble ones, held wrong views, and undertook actions under the influence of wrong views. After the breaking up of the body, after death, they have arisen in a state of deprivation, a bad destination, the lower realms, in hell. But these other beings were endowed with good conduct of body, speech, and mind, did not revile the noble ones, held right views, and undertook actions under the influence of right views. After the breaking up of the body, after death, they have arisen in a good destination, a heavenly world.” Thus, with the divine eye, purified and surpassing the human, may I see beings passing away and being reborn—inferior and superior, fair and ugly, fortunate and unfortunate—and understand how beings fare according to their kamma’—in each and every case he attains the ability to realize it, whenever there is a basis for it.

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti. Dasamaṃ.

If he wishes: ‘May I, by realizing for myself with direct knowledge, in this very life, enter and dwell in the taintless liberation of mind, liberation by wisdom, through the destruction of the taints’—in each and every case he attains the ability to realize it, whenever there is a basis for it.” The Tenth.

11. Nimittasuttaṃ

11. The Discourse on the Signs

103. ‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni – kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

103. “Bhikkhus, a bhikkhu devoted to the higher mind should attend to three signs from time to time: from time to time, the sign of concentration should be attended to; from time to time, the sign of exertion should be attended to; from time to time, the sign of equanimity should be attended to. If, bhikkhus, a bhikkhu devoted to the higher mind were to attend exclusively to the sign of concentration, it is possible that his mind would tend toward laziness. If, bhikkhus, a bhikkhu devoted to the higher mind were to attend exclusively to the sign of exertion, it is possible that his mind would tend toward restlessness. If, bhikkhus, a bhikkhu devoted to the higher mind were to attend exclusively to the sign of equanimity, it is possible that his mind would not be rightly concentrated for the destruction of the taints. But when, bhikkhus, a bhikkhu devoted to the higher mind attends to the sign of concentration from time to time, attends to the sign of exertion from time to time, and attends to the sign of equanimity from time to time, his mind becomes pliable, workable, and luminous. It is not brittle, and it is rightly concentrated for the destruction of the taints.

‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena [Pg.259] jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

“Suppose, Bhikkhus, a goldsmith or his apprentice were to set up a crucible, and having set it up, light the mouth of the crucible. Having lit the mouth of the crucible, he would take gold with tongs and place it in the mouth of the crucible. Having placed it in the mouth of the crucible, he blows on it from time to time, sprinkles it with water from time to time, and examines it from time to time. If, Bhikkhus, the goldsmith or his apprentice were to blow on that gold exclusively, it is possible that the gold would be burnt. If, Bhikkhus, the goldsmith or his apprentice were to sprinkle that gold with water exclusively, it is possible that the gold would be cooled. If, Bhikkhus, the goldsmith or his apprentice were to examine that gold exclusively, it is possible that the gold would not reach proper refinement. But when, Bhikkhus, the goldsmith or his apprentice blows on that gold from time to time, sprinkles it with water from time to time, and examines it from time to time, that gold becomes pliable, workable, and luminous. It is not brittle, and it is well-suited for work. Whatever kind of ornament he wishes for—whether a plate, an earring, a necklace, or a golden garland—he can accomplish his purpose with it.”

‘‘Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni – kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

“In the same way, Bhikkhus, a bhikkhu devoted to the higher mind should attend to three signs from time to time: the sign of concentration should be attended to from time to time, the sign of exertion should be attended to from time to time, and the sign of equanimity should be attended to from time to time. If, Bhikkhus, a bhikkhu devoted to the higher mind were to attend exclusively to the sign of concentration, it is possible that his mind would tend toward laziness. If, Bhikkhus, a bhikkhu devoted to the higher mind were to attend exclusively to the sign of exertion, it is possible that his mind would tend toward restlessness. If, Bhikkhus, a bhikkhu devoted to the higher mind were to attend exclusively to the sign of equanimity, it is possible that his mind would not be rightly concentrated for the destruction of the taints. But when, Bhikkhus, a bhikkhu devoted to the higher mind attends to the sign of concentration from time to time, attends to the sign of exertion from time to time, and attends to the sign of equanimity from time to time, his mind becomes pliable, workable, and luminous. It is not brittle, and it is rightly concentrated for the destruction of the taints. For whatever state that is to be realized by direct knowledge he inclines his mind for the purpose of realizing it by direct knowledge, he attains the capability of witnessing it in each and every case, when the basis for it is present.”

‘‘So [Pg.260] sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… (cha abhiññā vitthāretabbā) āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti. Ekādasamaṃ.

“If he wishes: ‘May I experience the various kinds of supernormal powers… (the six direct knowledges should be elaborated) … having realized for myself through the destruction of the taints… may I enter and dwell,’ he attains the capability of witnessing it in each and every case, when the basis for it is present.” The eleventh.

Loṇakapallavaggo pañcamo.

The Fifth Chapter on the Lump of Salt.

Tassuddānaṃ –

The summary for this is:

Accāyikaṃ pavivekaṃ, sarado parisā tayo;

Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.

Urgent, Seclusion, Autumn, Assemblies, three; Thoroughbreds, Bark-cloth, Salt, Washes, and Signs.

Dutiyo paṇṇāsako samatto.

The Second Fifty is concluded.

3. Tatiyapaṇṇāsakaṃ

3. The Third Fifty

(11) 1. Sambodhavaggo

(11) 1. The Chapter on Awakening

1. Pubbevasambodhasuttaṃ

1. Before Enlightenment

104. ‘‘Pubbeva [Pg.261] me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho lokaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇa’nti. Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Paṭhamaṃ.

104. “Bhikkhus, before my enlightenment, while I was still an unenlightened Bodhisatta, this thought occurred to me: ‘What, I wonder, is the gratification in the world? What is the danger? What is the escape?’ Then, Bhikkhus, this thought occurred to me: ‘Whatever pleasure and joy arise in dependence on the world, this is the gratification in the world. That the world is impermanent, suffering, and subject to change, this is the danger in the world. The removal of desire and lust for the world, the abandoning of desire and lust for the world, this is the escape from the world.’ As long, Bhikkhus, as I did not directly know, as it really is, the gratification in the world as gratification, the danger as danger, and the escape as escape, for so long I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when, Bhikkhus, I directly knew, as it really is, the gratification in the world as gratification, the danger as danger, and the escape as escape, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. Knowledge and vision arose in me: ‘Unshakable is my liberation. This is my last birth. Now there is no more renewed existence.’” The first.

2. Paṭhamaassādasuttaṃ

2. The First Discourse on Gratification

105. ‘‘Lokassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ[Pg.262]. Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Dutiyaṃ.

105. “Bhikkhus, I wandered in search of the world’s gratification. Whatever gratification there is in the world, that I found. To whatever extent there is gratification in the world, that has been well seen by me with wisdom. Bhikkhus, I wandered in search of the world’s danger. Whatever danger there is in the world, that I found. To whatever extent there is danger in the world, that has been well seen by me with wisdom. Bhikkhus, I wandered in search of the escape from the world. Whatever escape there is from the world, that I found. To whatever extent there is an escape from the world, that has been well seen by me with wisdom. As long, bhikkhus, as I did not directly know, as it really is, the gratification in the world as gratification, the danger as danger, and the escape as escape, for so long I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when, bhikkhus, I directly knew, as it really is, the gratification in the world as gratification, the danger as danger, and the escape as escape, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. Knowledge and vision arose in me: ‘Unshakable is my liberation. This is my last birth. Now there is no more renewed existence.’”

3. Dutiyaassādasuttaṃ

3. The Second Discourse on Gratification

106. ‘‘No cedaṃ, bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā lokassa [Pg.263] assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Tatiyaṃ.

106. “Bhikkhus, if there were no gratification in the world, beings would not be enamored of the world. But because there is gratification in the world, beings are enamored of the world. If there were no danger in the world, beings would not become disenchanted with the world. But because there is danger in the world, beings become disenchanted with the world. If there were no escape from the world, beings would not escape from the world. But because there is an escape from the world, beings escape from the world. As long as beings did not directly know as it actually is the gratification of the world as gratification, the danger as danger, and the escape as escape, they did not dwell detached, unyoked, and liberated from this world—with its devas, Māras, and Brahmās, among this generation with its recluses and brahmins, its devas and humans—with a mind that has transcended limitations. But when beings did directly know as it actually is the gratification of the world as gratification, the danger as danger, and the escape as escape, then they dwelt detached, unyoked, and liberated from this world—with its devas, Māras, and Brahmās, among this generation with its recluses and brahmins, its devas and humans—with a mind that has transcended limitations.”

4. Samaṇabrāhmaṇasuttaṃ

4. The Discourse on Recluses and Brahmins

107. ‘‘Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Catutthaṃ.

107. “Bhikkhus, any recluses or brahmins who do not truly understand as they really are the gratification of the world as gratification, the danger of the world as danger, and the escape from the world as escape—these, bhikkhus, are not considered true recluses among recluses, nor true brahmins among brahmins. And those venerable ones do not dwell having realized for themselves through direct knowledge and attained in this very life the goal of recluseship or the goal of the holy life. But any recluses or brahmins who do truly understand as they really are the gratification of the world as gratification, the danger of the world as danger, and the escape from the world as escape—these, bhikkhus, are considered true recluses among recluses and true brahmins among brahmins. And those venerable ones dwell having realized for themselves through direct knowledge and attained in this very life the goal of recluseship and the goal of the holy life.”

5. Ruṇṇasuttaṃ

5. The Discourse on Lamentation

108. ‘‘Ruṇṇamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ. Komārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakahasitaṃ. Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṃ vo dhammappamoditānaṃ sataṃ sitaṃ sitamattāyā’’ti. Pañcamaṃ.

108. “Bhikkhus, in the discipline of the Noble One, this which is singing is lamentation. Bhikkhus, in the discipline of the Noble One, this which is dancing is madness. Bhikkhus, in the discipline of the Noble One, this excessive laughter showing the teeth is childish. Therefore, bhikkhus, let the cause be cut off for singing, let the cause be cut off for dancing. For you who are gladdened by the Dhamma, a mere smile is sufficient.”

6. Atittisuttaṃ

6. The Discourse on Insatiability

109. ‘‘Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti. Katamesaṃ tiṇṇaṃ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya [Pg.264] natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī’’ti. Chaṭṭhaṃ.

109. “Bhikkhus, there is no satisfaction in indulging in three things. What three? Bhikkhus, there is no satisfaction in indulging in sleep. Bhikkhus, there is no satisfaction in indulging in intoxicating drinks and liquors. Bhikkhus, there is no satisfaction in indulging in the act of sexual intercourse. Bhikkhus, in indulging in these three things, there is no satisfaction.”

7. Arakkhitasuttaṃ

7. The Discourse on the Unguarded

110. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

110. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One then said to the householder Anāthapiṇḍika as he sat to one side: ‘Householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, and mental action is also unguarded. For one whose bodily action is unguarded, whose verbal action is unguarded, and whose mental action is unguarded, bodily action is also drenched, verbal action is also drenched, and mental action is also drenched. For one whose bodily action is drenched, whose verbal action is drenched, and whose mental action is drenched, bodily action becomes putrid, verbal action becomes putrid, and mental action becomes putrid. For one whose bodily action is putrid, whose verbal action is putrid, and whose mental action is putrid, death is not good, and the passing away is not good.

‘‘Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.

Just as, householder, in a gabled house that is poorly roofed, the peak is also unprotected, the rafters are also unprotected, and the wall is also unprotected; the peak is also soaked, the rafters are also soaked, and the wall is also soaked; the peak also becomes rotten, the rafters also become rotten, and the wall also becomes rotten.

‘‘Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

Just so, householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, and mental action is also unguarded. For one whose bodily action is unguarded, whose verbal action is unguarded, and whose mental action is unguarded, bodily action is also drenched, verbal action is also drenched, and mental action is also drenched. For one whose bodily action is drenched, whose verbal action is drenched, and whose mental action is drenched, bodily action becomes putrid, verbal action becomes putrid, and mental action becomes putrid. For one whose bodily action is putrid, whose verbal action is putrid, and whose mental action is putrid, death is not good, and the passing away is not good.

‘‘Citte[Pg.265], gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā.

Householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, and mental action is also guarded. For one whose bodily action is guarded, whose verbal action is guarded, and whose mental action is guarded, bodily action is not drenched, verbal action is not drenched, and mental action is not drenched. For one whose bodily action is not drenched, whose verbal action is not drenched, and whose mental action is not drenched, bodily action is not putrid, verbal action is not putrid, and mental action is not putrid. For one whose bodily action is not putrid, whose verbal action is not putrid, and whose mental action is not putrid, death is good, and the passing away is good.

‘‘Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.

Just as, householder, in a gabled house that is well-roofed, the peak is also protected, the rafters are also protected, and the wall is also protected; the peak is also not soaked, the rafters are also not soaked, and the wall is also not soaked; the peak is also not rotten, the rafters are also not rotten, and the wall is also not rotten.

Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā’’ti. Sattamaṃ.

In the same way, householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, and mental action is also guarded. For one whose bodily action is guarded, whose verbal action is guarded, and whose mental action is guarded, bodily action is not drenched, verbal action is not drenched, and mental action is not drenched. For one whose bodily action is not drenched, whose verbal action is not drenched, and whose mental action is not drenched, bodily action is not putrid, verbal action is not putrid, and mental action is not putrid. For one whose bodily action is not putrid, whose verbal action is not putrid, and whose mental action is not putrid, death is good, and the passing away is good.” Seventh.

8. Byāpannasuttaṃ

8. The Discourse on Corruption

111. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā [Pg.266] hoti; evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

111. To the householder Anāthapiṇḍika, who was seated to one side, the Blessed One said this: ‘Householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, and mental action is also corrupted. For one whose bodily action is corrupted, whose verbal action is corrupted, and whose mental action is corrupted, death is not good, and the passing away is not good. Just as, householder, in a poorly-roofed gabled house, the peak is also corrupted, the rafters are also corrupted, and the wall is also corrupted; even so, householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, and mental action is also corrupted. For one whose bodily action is corrupted, whose verbal action is corrupted, and whose mental action is corrupted, death is not good, and the passing away is not good.

‘‘Citte, gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa…pe… abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā’’ti. Aṭṭhamaṃ.

"Householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, and mental action is also uncorrupted. For one whose bodily action is uncorrupted, whose verbal action is uncorrupted, and whose mental action is uncorrupted, death is good, the passing away is good. Just as, householder, in a well-thatched gabled house, the gable is also uncorrupted, the rafters are also uncorrupted, and the wall is also uncorrupted; even so, householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, and mental action is also uncorrupted. For one whose bodily action is uncorrupted... whose mental action is uncorrupted, death is good, the passing away is good." The eighth.

9. Paṭhamanidānasuttaṃ

9. The First Discourse on Causes

112. ‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

112. "Monks, there are these three causes for the arising of kamma. What three? Greed is a cause for the arising of kamma, hatred is a cause for the arising of kamma, delusion is a cause for the arising of kamma. Monks, whatever kamma is done out of greed, born of greed, caused by greed, originated by greed—that kamma is unwholesome, that kamma is blameworthy, that kamma has a painful result, that kamma leads to the arising of kamma, it does not lead to the cessation of kamma. Monks, whatever kamma is done out of hatred, born of hatred, caused by hatred, originated by hatred—that kamma is unwholesome, that kamma is blameworthy, that kamma has a painful result, that kamma leads to the arising of kamma, it does not lead to the cessation of kamma. Monks, whatever kamma is done out of delusion, born of delusion, caused by delusion, originated by delusion—that kamma is unwholesome, that kamma is blameworthy, that kamma has a painful result, that kamma leads to the arising of kamma, it does not lead to the cessation of kamma. These, monks, are the three causes for the arising of kamma."

‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ [Pg.267] kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Navamaṃ.

"Monks, there are these three causes for the arising of kamma. What three? Non-greed is a cause for the arising of kamma, non-hatred is a cause for the arising of kamma, non-delusion is a cause for the arising of kamma. Monks, whatever kamma is done out of non-greed, born of non-greed, caused by non-greed, originated by non-greed—that kamma is wholesome, that kamma is blameless, that kamma has a happy result, that kamma leads to the cessation of kamma, it does not lead to the arising of kamma. Monks, whatever kamma is done out of non-hatred, born of non-hatred, caused by non-hatred, originated by non-hatred—that kamma is wholesome, that kamma is blameless, that kamma has a happy result, that kamma leads to the cessation of kamma, it does not lead to the arising of kamma. Monks, whatever kamma is done out of non-delusion, born of non-delusion, caused by non-delusion, originated by non-delusion—that kamma is wholesome, that kamma is blameless, that kamma has a happy result, that kamma leads to the cessation of kamma, it does not lead to the arising of kamma. These, monks, are the three causes for the arising of kamma." The ninth.

10. Dutiyanidānasuttaṃ

10. The Second Discourse on Causes

113. ‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

113. "Monks, these are the three causes for the origination of kamma. What are the three? Monks, with regard to things in the past that are grounds for lust and passion, desire arises. Monks, with regard to things in the future that are grounds for lust and passion, desire arises. Monks, with regard to things in the present that are grounds for lust and passion, desire arises. And how, monks, does desire arise with regard to things in the past that are grounds for lust and passion? Monks, with regard to things in the past that are grounds for lust and passion, one repeatedly thinks and repeatedly ponders with the mind. For one who repeatedly thinks and repeatedly ponders with the mind regarding things in the past that are grounds for lust and passion, desire arises. When desire has arisen, one is yoked to those things. That passion of the mind, monks, I declare to be a fetter. It is in this way, monks, that desire arises with regard to things in the past that are grounds for lust and passion."

‘‘Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

"And how, monks, does desire arise with regard to things in the future that are grounds for lust and passion? Monks, with regard to things in the future that are grounds for lust and passion, one repeatedly thinks and repeatedly ponders with the mind. For one who repeatedly thinks and repeatedly ponders with the mind regarding things in the future that are grounds for lust and passion, desire arises. When desire has arisen, one is yoked to those things. That passion of the mind, monks, I declare to be a fetter. It is in this way, monks, that desire arises with regard to things in the future that are grounds for lust and passion."

‘‘Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi [Pg.268] anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“And how, monks, does desire arise with regard to things in the present that are grounds for lust and passion? Monks, with regard to things in the present that are grounds for lust and passion, one repeatedly thinks and repeatedly ponders with the mind. For one who repeatedly thinks and repeatedly ponders with the mind regarding things in the present that are grounds for lust and passion, desire arises. When desire has arisen, one is yoked to those things. That passion of the mind, monks, I declare to be a fetter. It is in this way, monks, that desire arises with regard to things in the present that are grounds for lust and passion. Indeed, monks, these are the three causes for the origination of kamma.”

‘‘Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

“Monks, these are the three causes for the origination of kamma. What are the three? Monks, with regard to things in the past that are grounds for lust and passion, desire does not arise. Monks, with regard to things in the future that are grounds for lust and passion, desire does not arise. Monks, with regard to things in the present that are grounds for lust and passion, desire does not arise. And how, monks, does desire not arise with regard to things in the past that are grounds for lust and passion? Monks, one distinctly knows the future result of past things that are grounds for lust and passion. Having known the future result, one causes it to subside. Having caused it to subside, and having pierced it with the mind, one sees by penetrating it with wisdom. It is in this way, monks, that desire does not arise with regard to things in the past that are grounds for lust and passion.

‘‘Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

“And how, monks, does desire not arise with regard to things in the future that are grounds for lust and passion? Monks, one distinctly knows the future result of future things that are grounds for lust and passion. Having known the future result, one causes it to subside. Having caused it to subside, and having pierced it with the mind, one sees by penetrating it with the wisdom of insight and the path. It is in this way, monks, that desire does not arise with regard to things in the future that are grounds for lust and passion.

‘‘Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā’’ti. Dasamaṃ.

“And how, monks, does desire not arise with regard to things in the present that are grounds for lust and passion? Monks, one distinctly knows the future result of present things that are grounds for lust and passion. Having known the future result, one causes it to subside. Having caused it to subside, and having pierced it with the mind, one sees by penetrating it with the wisdom of insight and the path. It is in this way, monks, that desire does not arise with regard to things in the present that are grounds for lust and passion. Indeed, monks, these are the three causes for the origination of kamma.” Tenth.

Sambodhavaggo paṭhamo.

The First Chapter on Awakening.

Tassuddānaṃ –

The Summary Verse:

Pubbeva [Pg.269] duve assādā, samaṇo ruṇṇapañcamaṃ;

Atitti dve ca vuttāni, nidānāni apare duveti.

The ‘Before’ discourse, two on Gratification, the Ascetic, with Weeping as the fifth; two were spoken on Insatiety, and two other discourses on Causes.

(12) 2. Āpāyikavaggo

(12) 2. The Chapter on Those Bound for the Lower Realms

1. Āpāyikasuttaṃ

1. The Discourse on Those Bound for the Lower Realms

114. ‘‘Tayome, bhikkhave, āpāyikā nerayikā idamappahāya. Katame tayo? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca suddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti, yo cāyaṃ evaṃvādī evaṃdiṭṭhi – ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṃ āpajjati. Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā’’ti. Paṭhamaṃ.

114. “Monks, there are these three individuals who, for not having abandoned this, are bound for the lower realms, bound for hell. Which three? One who is not leading the noble life but claims to be leading the noble life; one who denounces a person leading the pure, noble life with an unfounded accusation of not leading the noble life; and one who has this doctrine and this view: ‘There is no fault in sensual pleasures,’ and thereby partakes in sensual pleasures. These, monks, are the three individuals who, for not having abandoned this, are bound for the lower realms, bound for hell.” First.

2. Dullabhasuttaṃ

2. The Discourse on the Rare

115. ‘‘Tiṇṇaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamesaṃ tiṇṇaṃ? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, bhikkhave, tiṇṇaṃ pātubhāvo dullabho lokasmi’’nti. Dutiyaṃ.

115. “Monks, the appearance of three individuals is rare in the world. Which three? The appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One, is rare in the world. A person who teaches the Dhamma and Vinaya proclaimed by the Tathāgata is rare in the world. A person who is grateful and thankful is rare in the world. Monks, the appearance of these three individuals is rare in the world.” Second.

3. Appameyyasuttaṃ

3. The Discourse on the Immeasurable

116. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Suppameyyo, duppameyyo, appameyyo. Katamo ca, bhikkhave, puggalo suppameyyo? Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Ayaṃ vuccati, bhikkhave, puggalo suppameyyo.

116. “Monks, there are these three individuals existing and found in the world. Which three? The easily measured, the difficult to measure, and the immeasurable. And what, monks, is the individual who is easily measured? Here, monks, a certain individual is restless, arrogant, fickle, garrulous, of scattered speech, of lapsed mindfulness, lacking clear comprehension, unconcentrated, with a bewildered mind, and with unrestrained faculties. This, monks, is called the individual who is easily measured.”

‘‘Katamo [Pg.270] ca, bhikkhave, puggalo duppameyyo? Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Ayaṃ vuccati, bhikkhave, puggalo duppameyyo.

“And what, monks, is the individual who is difficult to measure? Here, monks, a certain individual is not restless, not arrogant, not fickle, not garrulous, not of scattered speech, has mindfulness established, is clearly comprehending, concentrated, with a one-pointed mind, and with restrained faculties. This, monks, is called the individual who is difficult to measure.”

‘‘Katamo ca, bhikkhave, puggalo appameyyo? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo. Ayaṃ vuccati, bhikkhave, puggalo appameyyo. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

“And what, monks, is the individual who is immeasurable? Here, monks, a bhikkhu is an arahant, one whose taints are destroyed. This, monks, is called the individual who is immeasurable. Indeed, monks, these are the three individuals existing and found in the world.” Third.

4. Āneñjasuttaṃ

4. The Discourse on the Imperturbable

117. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. Ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.

117. Monks, these three individuals are found existing in the world. Which three? Here, monks, a certain individual, by completely transcending perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, thinking, ‘Space is infinite,’ enters and abides in the base of the infinity of space. He delights in it, desires it, and reaches satisfaction with it. Established therein, resolved on that, dwelling much in that state, without falling away from it, when he dies, he is reborn in the company of the devas who have reached the base of the infinity of space. Monks, the lifespan of the devas who have reached the base of the infinity of space is twenty thousand great aeons. There, an ordinary person, having remained for the full duration of that lifespan and having exhausted the entire lifespan of those devas, goes to hell, or to the animal realm, or to the realm of afflicted spirits. But a disciple of the Blessed One, having remained there for the full duration of that lifespan and having exhausted the entire lifespan of those devas, attains final Nibbāna in that very existence. This, monks, is the distinction, this the superiority, this the diversity between the instructed noble disciple and the uninstructed ordinary person, that is, with regard to destination and rebirth.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. Viññāṇañcāyatanūpagānaṃ, bhikkhave, devānaṃ cattārīsaṃ kappasahassāni āyuppamāṇaṃ. Tattha [Pg.271] puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.

Furthermore, monks, here a certain individual, by completely transcending the base of the infinity of space, thinking, ‘Consciousness is infinite,’ enters and abides in the base of the infinity of consciousness. He delights in it, desires it, and reaches satisfaction with it. Established therein, resolved on that, dwelling much in that state, without falling away from it, when he dies, he is reborn in the company of the devas who have reached the base of the infinity of consciousness. Monks, the lifespan of the devas who have reached the base of the infinity of consciousness is forty thousand great aeons. There, an ordinary person, having remained for the full duration of that lifespan and having exhausted the entire lifespan of those devas, goes to hell, or to the animal realm, or to the realm of afflicted spirits. But a disciple of the Blessed One, having remained there for the full duration of that lifespan and having exhausted the entire lifespan of those devas, attains final Nibbāna in that very existence. This, monks, is the distinction, this the superiority, this the diversity between the instructed noble disciple and the uninstructed ordinary person, that is, with regard to destination and rebirth.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. Ākiñcaññāyatanūpagānaṃ, bhikkhave, devānaṃ saṭṭhi kappasahassāni āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’’nti. Catutthaṃ.

Furthermore, monks, here a certain individual, by completely transcending the base of the infinity of consciousness, thinking, ‘There is nothing,’ enters and abides in the base of nothingness. He delights in it, desires it, and reaches satisfaction with it. Established therein, resolved on that, dwelling much in that state, without falling away from it, when he dies, he is reborn in the company of the devas who have reached the base of nothingness. Monks, the lifespan of the devas who have reached the base of nothingness is sixty thousand great aeons. There, an ordinary person, having remained for the full duration of that lifespan and having exhausted the entire lifespan of those devas, goes to hell, or to the animal realm, or to the realm of afflicted spirits. But a disciple of the Blessed One, having remained there for the full duration of that lifespan and having exhausted the entire lifespan of those devas, attains final Nibbāna in that very existence. This, monks, is the distinction, this the superiority, this the diversity between the instructed noble disciple and the uninstructed ordinary person, that is, with regard to destination and rebirth. Indeed, monks, these are the three individuals found existing in the world.

5. Vipattisampadāsuttaṃ

5. The Discourse on Corruptions and Accomplishments

118. ‘‘Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, sīlavipatti.

118. Monks, there are these three corruptions. What three? The corruption of virtue, the corruption of mind, and the corruption of view. And what, monks, is the corruption of virtue? Here, monks, some person destroys living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, and indulges in idle chatter. This, monks, is called the corruption of virtue.

‘‘Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṃ vuccati, bhikkhave, cittavipatti.

And what, monks, is the corruption of mind? Here, monks, some person is covetous and has a mind of ill will. This, monks, is called the corruption of mind.

‘‘Katamā [Pg.272] ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ, kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Imā kho, bhikkhave, tisso vipattiyoti.

And what, monks, is the corruption of view? Here, monks, some person holds a wrong view, has a distorted perspective, thinking: ‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, there is no other world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who have attained the right way and are practicing rightly, who, having realized it for themselves with direct knowledge, make known this world and the other world.’ This, monks, is called the corruption of view. Because of the corruption of virtue, monks, beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Because of the corruption of mind, monks, beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Because of the corruption of view, monks, beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell. These, indeed, monks, are the three corruptions.

‘‘Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā. Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sīlasampadā.

“Bhikkhus, there are these three accomplishments. What three? The accomplishment of virtue, the accomplishment of mind, and the accomplishment of view. And what, bhikkhus, is the accomplishment of virtue? Here, bhikkhus, someone abstains from destroying living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, and abstains from idle chatter. This, bhikkhus, is called the accomplishment of virtue.

‘‘Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṃ vuccati, bhikkhave, cittasampadā.

“And what, bhikkhus, is the accomplishment of mind? Here, bhikkhus, someone is not covetous and has a mind free of ill will. This, bhikkhus, is called the accomplishment of mind.”

‘‘Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti[Pg.273]; diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, tisso sampadā’’ti. Pañcamaṃ.

“And what, bhikkhus, is the accomplishment of view? Here, bhikkhus, someone holds right view, has an undistorted perspective: ‘There is what is given, there is what is offered, there is what is sacrificed; there is fruit and result of good and bad actions; there is this world, there is another world; there is mother, there is father; there are spontaneously arisen beings; there are in the world ascetics and brahmins who are heading in the right direction, practicing rightly, who, having realized it for themselves with direct knowledge, make known this world and the other world.’ This, bhikkhus, is called the accomplishment of view. Because of the accomplishment of virtue, bhikkhus, beings, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. Because of the accomplishment of mind, bhikkhus, beings, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. Because of the accomplishment of view, bhikkhus, beings, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. These, indeed, bhikkhus, are the three accomplishments.” Fifth.

6. Apaṇṇakasuttaṃ

6. The Incontrovertible Discourse

119. ‘‘Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, sīlavipatti.

119. “Bhikkhus, there are these three failures. What three? Failure in virtue, failure in mind, and failure in view. And what, bhikkhus, is failure in virtue? Here, bhikkhus, someone destroys life… engages in frivolous talk. This, bhikkhus, is called failure in virtue.”

‘‘Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṃ vuccati, bhikkhave, cittavipatti.

“And what, bhikkhus, is failure in mind? Here, bhikkhus, someone is covetous, with a mind of ill will. This, bhikkhus, is called failure in mind.”

‘‘Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave…pe… diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, sīlavipattihetu vā sattā…pe… upapajjanti. Imā kho, bhikkhave, tisso vipattiyoti.

“And what, bhikkhus, is failure in view? Here, bhikkhus, someone has wrong view, a distorted perspective: ‘There is nothing given, nothing offered… there are no ascetics and brahmins in the world who are heading in the right direction, practicing rightly, who, having realized it for themselves with direct knowledge, make known this world and the other world.’ This, bhikkhus, is called failure in view. Because of failure in virtue, bhikkhus… or because of failure in view, bhikkhus, beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of ruin, in hell. Just as, bhikkhus, a true die, when thrown upwards, on whichever side it lands, it lands well-established; in this very way, bhikkhus, because of failure in virtue, beings… are reborn. These, indeed, bhikkhus, are the three failures.”

‘‘Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā. Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… ayaṃ vuccati, bhikkhave, sīlasampadā.

“Bhikkhus, there are these three accomplishments. What three? The accomplishment of virtue, the accomplishment of mind, and the accomplishment of view. And what, bhikkhus, is the accomplishment of virtue? Here, bhikkhus, someone abstains from destroying life… This, bhikkhus, is called the accomplishment of virtue.

‘‘Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṃ vuccati, bhikkhave, cittasampadā.

“And what, bhikkhus, is the accomplishment of mind? Here, bhikkhus, someone is without covetousness, with a mind free of ill will. This, bhikkhus, is called the accomplishment of mind.”

‘‘Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Cittasampadāhetu vā…pe… diṭṭhisampadāhetu [Pg.274] vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti, cittasampadāhetu vā sattā…pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, tisso sampadā’’ti. Chaṭṭhaṃ.

“And what, bhikkhus, is the accomplishment of view? Here, bhikkhus, someone has right view, an undistorted perspective: ‘There is what is given, there is what is offered… there are in the world ascetics and brahmins who are heading in the right direction, practicing rightly, who, having realized it for themselves with direct knowledge, make known this world and the other world.’ This, bhikkhus, is called the accomplishment of view. Because of the accomplishment of virtue, bhikkhus, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. Because of the accomplishment of mind… Because of the accomplishment of view, bhikkhus, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. Just as, bhikkhus, a true die, when thrown upwards, on whichever side it lands, it lands well-established; in this very way, bhikkhus, because of the accomplishment of virtue, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world; because of the accomplishment of mind, beings… because of the accomplishment of view, beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. These, indeed, bhikkhus, are the three accomplishments.” Sixth.

7. Kammantasuttaṃ

7. The Discourse on Actions

120. ‘‘Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Kammantavipatti, ājīvavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, kammantavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, kammantavipatti.

120. “Bhikkhus, there are these three corruptions. What three? Corruption in action, corruption in livelihood, and corruption in view. And what, bhikkhus, is corruption in action? Here, bhikkhus, someone takes life… speaks frivolous chatter. This, bhikkhus, is called corruption in action.”

‘‘Katamā ca, bhikkhave, ājīvavipatti? Idha, bhikkhave, ekacco micchāājīvo hoti, micchāājīvena jīvikaṃ kappeti. Ayaṃ vuccati, bhikkhave, ājīvavipatti.

“And what, bhikkhus, is corruption in livelihood? Here, bhikkhus, someone has wrong livelihood; they make a living by means of wrong livelihood. This, bhikkhus, is called corruption in livelihood.”

‘‘Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhivipatti. Imā kho, bhikkhave, tisso vipattiyoti.

“And what, monks, is corruption in view? Here, monks, a certain person has wrong view, an inverted vision, holding that: ‘There is no fruit of giving, no fruit of sacrifice... there are no ascetics and brahmins who, having realized this world and the next for themselves by direct knowledge, proclaim it.’ This, monks, is called corruption in view. Indeed, monks, these are the three corruptions.”

‘‘Tisso imā, bhikkhave, sampadā. Katamā tisso? Kammantasampadā, ājīvasampadā, diṭṭhisampadā. Katamā ca, bhikkhave, kammantasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… samphappalāpā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, kammantasampadā.

“Monks, there are these three accomplishments. What three? Accomplishment in action, accomplishment in livelihood, and accomplishment in view. And what, monks, is accomplishment in action? Here, monks, a certain person abstains from taking life... abstains from frivolous chatter. This, monks, is called accomplishment in action.”

‘‘Katamā ca, bhikkhave, ājīvasampadā? Idha, bhikkhave, ekacco sammāājīvo hoti, sammāājīvena jīvikaṃ kappeti. Ayaṃ vuccati, bhikkhave, ājīvasampadā.

“And what, monks, is accomplishment in livelihood? Here, monks, a certain person has right livelihood; they make a living by means of right livelihood. This, monks, is called accomplishment in livelihood.”

‘‘Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca [Pg.275] lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhisampadā. Imā kho, bhikkhave, tisso sampadā’’ti. Sattamaṃ.

“And what, monks, is accomplishment in view? Here, monks, a certain person has right view, a vision that is not inverted, holding that: ‘There is fruit of giving, there is fruit of sacrifice... there are ascetics and brahmins who, having realized this world and the next for themselves by direct knowledge, proclaim it.’ This, monks, is called accomplishment in view. Indeed, monks, these are the three accomplishments.” Seventh.

8. Paṭhamasoceyyasuttaṃ

8. The First Discourse on Purity

121. ‘‘Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. Katamañca, bhikkhave, kāyasoceyyaṃ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.

121. “Monks, there are these three purities. What three? Purity of body, purity of speech, and purity of mind. And what, monks, is purity of body? Here, monks, a certain person abstains from taking life, abstains from taking what is not given, and abstains from misconduct in sensual pleasures. This, monks, is called purity of body.”

‘‘Katamañca, bhikkhave, vacīsoceyyaṃ? Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṃ vuccati bhikkhave, vacīsoceyyaṃ.

“And what, monks, is purity of speech? Here, monks, a certain person abstains from false speech, abstains from divisive speech, abstains from harsh speech, and abstains from frivolous chatter. This, monks, is called purity of speech.”

‘‘Katamañca, bhikkhave, manosoceyyaṃ? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto sammādiṭṭhiko. Idaṃ vuccati, bhikkhave, manosoceyyaṃ. Imāni kho, bhikkhave, tīṇi soceyyānī’’ti. Aṭṭhamaṃ.

“And what, monks, is purity of mind? Here, monks, a certain person is not covetous, has a mind without ill will, and holds right view. This, monks, is called purity of mind. Indeed, monks, these are the three purities.” Eighth.

9. Dutiyasoceyyasuttaṃ

9. The Second Discourse on Purity

122. ‘‘Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. Katamañca, bhikkhave, kāyasoceyyaṃ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.

122. “Monks, there are these three purities. What three? Purity of body, purity of speech, and purity of mind. And what, monks, is purity of body? Here, monks, a bhikkhu abstains from taking life, abstains from taking what is not given, and abstains from unchastity. This, monks, is called purity of body.”

‘‘Katamañca, bhikkhave, vacīsoceyyaṃ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.

“And what, monks, is purity of speech? Here, monks, a bhikkhu abstains from false speech, abstains from divisive speech, abstains from harsh speech, and abstains from frivolous chatter. This, monks, is called purity of speech.”

‘‘Katamañca, bhikkhave, manosoceyyaṃ? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ – ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti; asantaṃ vā ajjhattaṃ kāmacchandaṃ – ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa [Pg.276] uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ byāpādaṃ – ‘atthi me ajjhattaṃ byāpādo’ti pajānāti; asantaṃ vā ajjhattaṃ byāpādaṃ – ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ thinamiddhaṃ – ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti; asantaṃ vā ajjhattaṃ thinamiddhaṃ – ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ – ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti; asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ – ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ vicikicchaṃ – ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti; asantaṃ vā ajjhattaṃ vicikicchaṃ – ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti, tañca pajānāti. Idaṃ vuccati, bhikkhave, manosoceyyaṃ. Imāni kho, bhikkhave, tīṇi soceyyānīti.

“And what, monks, is purity of mind? Here, monks, a monk understands when there is sensual desire within him: ‘There is sensual desire within me’; and when there is no sensual desire within him, he understands: ‘There is no sensual desire within me.’ He understands how the arising of unarisen sensual desire comes to be; he understands how the abandoning of arisen sensual desire comes to be; and he understands how the non-arising in the future of abandoned sensual desire comes to be. He understands when there is ill will within him: ‘There is ill will within me’; and when there is no ill will within him, he understands: ‘There is no ill will within me.’ He understands how the arising of unarisen ill will comes to be; he understands how the abandoning of arisen ill will comes to be; and he understands how the non-arising in the future of abandoned ill will comes to be. He understands when there is sloth and torpor within him: ‘There is sloth and torpor within me’; and when there is no sloth and torpor within him, he understands: ‘There is no sloth and torpor within me.’ He understands how the arising of unarisen sloth and torpor comes to be; he understands how the abandoning of arisen sloth and torpor comes to be; and he understands how the non-arising in the future of abandoned sloth and torpor comes to be. He understands when there is restlessness and remorse within him: ‘There is restlessness and remorse within me’; and when there is no restlessness and remorse within him, he understands: ‘There is no restlessness and remorse within me.’ He understands how the arising of unarisen restlessness and remorse comes to be; he understands how the abandoning of arisen restlessness and remorse comes to be; and he understands how the non-arising in the future of abandoned restlessness and remorse comes to be. He understands when there is doubt within him: ‘There is doubt within me’; and when there is no doubt within him, he understands: ‘There is no doubt within me.’ He understands how the arising of unarisen doubt comes to be; he understands how the abandoning of arisen doubt comes to be; and he understands how the non-arising in the future of abandoned doubt comes to be. This, monks, is called purity of mind. These, monks, are indeed the three purities.”

‘‘Kāyasuciṃ vacīsuciṃ, cetosuciṃ anāsavaṃ;

Suciṃ soceyyasampannaṃ, āhu ninhātapāpaka’’nti. navamaṃ;

“One pure in body, pure in speech, pure in mind, and taintless; pure, endowed with purity, who has washed away evil—him they call a pure one.” Ninth.

10. Moneyyasuttaṃ

10. The Discourse on Sagehood

123. ‘‘Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. Katamañca, bhikkhave, kāyamoneyyaṃ[Pg.277]? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kāyamoneyyaṃ.

123. “Monks, there are these three kinds of sagehood. What are the three? Sagehood of body, sagehood of speech, and sagehood of mind. And what, monks, is sagehood of body? Here, monks, a monk abstains from the destruction of life, abstains from taking what is not given, and abstains from unchastity. This, monks, is called sagehood of body.”

‘‘Katamañca, bhikkhave, vacīmoneyyaṃ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṃ vuccati, bhikkhave, vacīmoneyyaṃ.

“And what, monks, is sagehood of speech? Here, monks, a monk abstains from false speech, abstains from slanderous speech, abstains from harsh speech, and abstains from idle chatter. This, monks, is called sagehood of speech.”

‘‘Katamañca, bhikkhave, manomoneyyaṃ? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ vuccati, bhikkhave, manomoneyyaṃ. Imāni kho, bhikkhave, tīṇi moneyyānī’’ti.

“And what, monks, is sagehood of mind? Here, monks, a monk, through the destruction of the taints, having realized it for himself with direct knowledge in this very life, attains and dwells in the taintless liberation of mind, the liberation by wisdom. This, monks, is called sagehood of mind. These, monks, are the three kinds of sagehood.”

‘‘Kāyamuniṃ vacīmuniṃ, cetomuniṃ anāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyina’’nti. dasamaṃ;

“A sage of body, a sage of speech, a sage of mind, taintless; a sage endowed with sagehood, who has abandoned all—him they call a sage.” The Tenth.

Āpāyikavaggo dvādasamo.

The Āpāyika Chapter, the Twelfth.

Tassuddānaṃ –

The summary for that chapter:

Āpāyiko dullabho appameyyaṃ, āneñjavipattisampadā;

Apaṇṇako ca kammanto, dve soceyyāni moneyyanti.

Destined for the plane of misery, hard to find, immeasurable, the imperturbable, loss and prosperity, the unerring, and action, two on purity, and sagehood.

(13) 3. Kusināravaggo

(13) 3. The Kusinārā Chapter

1. Kusinārasuttaṃ

1. The Discourse at Kusinārā

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

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

‘‘Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti[Pg.278]. Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.

“Here, monks, a monk dwells relying on a certain village or town. A householder or a householder’s son approaches him and invites him for a meal the next day. If he wishes, monks, the monk accepts. When that night has passed, in the morning, having put on his lower robe, he takes his bowl and robe and approaches the dwelling of that householder or householder’s son; having approached, he sits down on the prepared seat. Then that householder or householder’s son personally satisfies and serves him with excellent hard and soft food.”

‘‘Tassa evaṃ hoti – ‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. Evampissa hoti – ‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti! So taṃ piṇḍapātaṃ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So tattha kāmavitakkampi vitakketi, byāpādavitakkampi vitakketi, vihiṃsāvitakkampi vitakketi. Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ na mahapphalanti vadāmi. Taṃ kissa hetu? Pamatto hi, bhikkhave, bhikkhu viharati.

To him, this thought occurs: ‘It is good indeed that this householder or householder’s son personally satisfies and serves me with excellent hard and soft food.’ And this thought occurs to him: ‘Oh, may this householder or householder’s son satisfy and serve me in the future too with his own hands with such excellent hard and soft food!’ He partakes of that almsfood, being greedy, infatuated, and attached, not seeing the danger and without the wisdom of escape. Therein he thinks thoughts of sensuality, thoughts of ill will, and thoughts of harming. I say that an offering given to such a monk is not of great fruit. For what reason? Because, monks, that monk dwells heedlessly.

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.

But here, monks, a monk dwells relying on a certain village or town. A householder or a householder’s son approaches him and invites him for a meal for the next day. If he wishes, monks, the monk accepts. When that night has passed, in the morning, having put on his lower robe, he takes his bowl and robe and approaches the dwelling of that householder or householder’s son; having approached, he sits down on the prepared seat. That householder or householder’s son personally satisfies and serves him with excellent hard and soft food.

‘‘Tassa na evaṃ hoti – ‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. Evampissa na hoti – ‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti! So taṃ piṇḍapātaṃ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. So tattha nekkhammavitakkampi [Pg.279] vitakketi, abyāpādavitakkampi vitakketi, avihiṃsāvitakkampi vitakketi. Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ mahapphalanti vadāmi. Taṃ kissa hetu? Appamatto hi, bhikkhave, bhikkhu viharatī’’ti. Paṭhamaṃ.

To him, this thought does not occur: ‘It is good indeed that this householder or householder’s son personally satisfies and serves me with excellent hard and soft food.’ Nor does this thought occur to him: ‘Oh, may this householder or householder’s son satisfy and serve me in the future too with his own hands with such excellent hard and soft food!’ He partakes of that almsfood without greed, without infatuation, and without attachment, seeing the danger and with the wisdom of escape. Therein he thinks thoughts of renunciation, thoughts of non-ill will, and thoughts of non-harming. I say that an offering given to such a monk is of great fruit. For what reason? Because, monks, that monk dwells heedfully.” The First.

2. Bhaṇḍanasuttaṃ

2. The Discourse on Quarrels

125. ‘‘Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu. Katame tayo dhamme pajahiṃsu? Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ – ime tayo dhamme pajahiṃsu. Katame tayo dhamme bahulamakaṃsu? Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ – ime tayo dhamme bahulamakaṃsu’. Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsu’’’.

125. “Monks, in whatever direction monks dwell quarrelsome, contentious, and fallen into dispute, piercing each other with verbal spears, even to bring that direction to mind, monks, is not pleasant for me, let alone going there! I come to this conclusion in this matter: ‘Surely, those venerable ones have abandoned three qualities and have frequently practiced three qualities. Which three qualities have they abandoned? The thought of renunciation, the thought of non-ill will, and the thought of non-harming—these three qualities they have abandoned. Which three qualities have they frequently practiced? The thought of sensual pleasure, the thought of ill will, and the thought of harming—these three qualities they have frequently practiced.’ Monks, in whatever direction monks dwell quarrelsome, contentious, and fallen into dispute, piercing each other with verbal spears, even to bring that direction to mind, monks, is not pleasant for me, let alone going there! I come to this conclusion in this matter: ‘Surely, those venerable ones have abandoned these three qualities and have frequently practiced these three qualities.’”

‘‘Yassaṃ pana, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu. Katame tayo dhamme pajahiṃsu? Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ – ime tayo dhamme pajahiṃsu. Katame tayo dhamme bahulamakaṃsu? Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ – ime tayo dhamme bahulamakaṃsu’. Yassaṃ, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsū’’’ti. Dutiyaṃ.

“But, monks, in whatever direction monks dwell in harmony, rejoicing together, without dispute, like milk and water mixed, regarding each other with affectionate eyes—to go to that direction, monks, is pleasant for me, let alone bringing it to mind! I come to this conclusion in this matter: ‘Surely, those venerable ones have abandoned three qualities and have frequently practiced three qualities. Which three qualities have they abandoned? The thought of sensual pleasure, the thought of ill will, and the thought of harming—these three qualities they have abandoned. Which three qualities have they frequently practiced? The thought of renunciation, the thought of non-ill will, and the thought of non-harming—these three qualities they have frequently practiced.’ Monks, in whatever direction monks dwell in harmony, rejoicing together, without dispute, like milk and water mixed, regarding each other with affectionate eyes—to go to that direction, monks, is pleasant for me, let alone bringing it to mind! I come to this conclusion in this matter: ‘Surely, those venerable ones have abandoned these three qualities and have frequently practiced these three qualities.’” The Second.

3. Gotamakacetiyasuttaṃ

3. The Discourse at the Gotamaka Shrine

126. Ekaṃ [Pg.280] samayaṃ bhagavā vesāliyaṃ viharati gotamake cetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

126. On one occasion the Blessed One was dwelling at Vesālī, at the Gotamaka Shrine. There, the Blessed One addressed the monks: “Monks!” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi, no anabhiññāya. Sanidānāhaṃ, bhikkhave, dhammaṃ desemi, no anidānaṃ. Sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi, no appāṭihāriyaṃ. Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato no anabhiññāya, sanidānaṃ dhammaṃ desayato no anidānaṃ, sappāṭihāriyaṃ dhammaṃ desayato no appāṭihāriyaṃ, karaṇīyo ovādo, karaṇīyā anusāsanī. Alañca pana vo, bhikkhave, tuṭṭhiyā, alaṃ attamanatāya, alaṃ somanassāya – ‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’’ti.

“Monks, I teach the Dhamma with higher knowledge, not without higher knowledge. I teach the Dhamma with a basis, not without a basis. I teach the Dhamma with its counteractive power, not without its counteractive power. Monks, for me who teaches the Dhamma with higher knowledge, not without higher knowledge; with a basis, not without a basis; with its counteractive power, not without its counteractive power—my exhortation is to be heeded, and my instruction is to be heeded. And it is enough, monks, for your satisfaction, enough for your gladness, enough for your joy, that: ‘The Blessed One is a perfectly enlightened one, the Dhamma is well-expounded, the Saṅgha is practicing the good way.’”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sahassī lokadhātu akampitthāti. Tatiyaṃ.

This the Blessed One said. Those monks, gratified, delighted in the Blessed One’s words. And while this exposition was being delivered, the thousandfold world system trembled. The third.

4. Bharaṇḍukālāmasuttaṃ

4. The Discourse on Bharaṇḍu Kālāma

127. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno yena kapilavatthu tadavasari. Assosi kho mahānāmo sakko – ‘‘bhagavā kira kapilavatthuṃ anuppatto’’ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca –

127. At one time the Blessed One, while wandering on tour in the Kosala country, arrived at Kapilavatthu. Mahānāma the Sakyan heard: “The Blessed One, it is said, has arrived at Kapilavatthu.” Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, and stood to one side. To Mahānāma the Sakyan, standing to one side, the Blessed One said this:

‘‘Gaccha, mahānāma, kapilavatthusmiṃ, tathārūpaṃ āvasathaṃ jāna yatthajja mayaṃ ekarattiṃ vihareyyāmā’’ti. ‘‘Evaṃ, bhante’’ti kho mahānāmo sakko bhagavato paṭissutvā kapilavatthuṃ pavisitvā kevalakappaṃ kapilavatthuṃ anvāhiṇḍanto nāddasa kapilavatthusmiṃ tathārūpaṃ āvasathaṃ yatthajja bhagavā ekarattiṃ vihareyya.

“Go, Mahānāma, and in Kapilavatthu ascertain a lodging of such a kind where we might stay for one night today.” “Yes, venerable sir,” Mahānāma the Sakyan replied to the Blessed One. Having entered Kapilavatthu and wandered throughout the entire city, he did not see in Kapilavatthu a lodging of such a kind where the Blessed One could stay for one night.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘natthi, bhante, kapilavatthusmiṃ tathārūpo āvasatho [Pg.281] yatthajja bhagavā ekarattiṃ vihareyya. Ayaṃ, bhante, bharaṇḍu kālāmo bhagavato purāṇasabrahmacārī. Tassajja bhagavā assame ekarattiṃ viharatū’’ti. ‘‘Gaccha, mahānāma, santharaṃ paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho mahānāmo sakko bhagavato paṭissutvā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā santharaṃ paññāpetvā udakaṃ ṭhapetvā pādānaṃ dhovanāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘santhato, bhante, santhāro, udakaṃ ṭhapitaṃ pādānaṃ dhovanāya. Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti.

Then Mahānāma the Sakyan approached the Blessed One and said to him: “Venerable sir, there is no lodging in Kapilavatthu of such a kind where the Blessed One could stay for one night today. Venerable sir, this Bharaṇḍu Kālāma is a former companion of the Blessed One in the holy life. Let the Blessed One stay in his hermitage for one night today.” “Go, Mahānāma, and prepare a spread.” “Yes, venerable sir,” Mahānāma the Sakyan replied to the Blessed One. He then went to the hermitage of Bharaṇḍu Kālāma, and having approached, he prepared a spread, placed water for the washing of the feet, and then approached the Blessed One. Having approached, he said to the Blessed One: “Venerable sir, the spread is prepared, and water has been placed for the washing of the feet. Now, venerable sir, it is for the Blessed One to know the time.”

Atha kho bhagavā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā pāde pakkhālesi. Atha kho mahānāmassa sakkassa etadahosi – ‘‘akālo kho ajja bhagavantaṃ payirupāsituṃ. Kilanto bhagavā. Sve dānāhaṃ bhagavantaṃ payirupāsissāmī’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Then the Blessed One approached the hermitage of Bharaṇḍu Kālāma; having approached, he sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Then this thought occurred to Mahānāma the Sakyan: “It is not the right time today to attend upon the Blessed One. The Blessed One is tired. I shall attend upon the Blessed One tomorrow.” Having paid homage to the Blessed One and circumambulated him to the right, he departed.

Atha kho mahānāmo sakko tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca – ‘‘tayo khome, mahānāma, satthāro santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti; na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti. Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti, rūpānaṃ pariññaṃ paññāpeti; na vedanānaṃ pariññaṃ paññāpeti. Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti, rūpānaṃ pariññaṃ paññāpeti, vedanānaṃ pariññaṃ paññāpeti. Ime kho, mahānāma, tayo satthāro santo saṃvijjamānā lokasmiṃ. ‘Imesaṃ, mahānāma, tiṇṇaṃ satthārānaṃ ekā niṭṭhā udāhu puthu niṭṭhā’’’ti?

Then, when the night had passed, Mahānāma the Sakyan approached the Blessed One; having approached, he sat down to one side. To Mahānāma the Sakyan, sitting to one side, the Blessed One said this: “Mahānāma, there are these three teachers existing and found in the world. Which three? Here, Mahānāma, a certain teacher makes known the full understanding of sensual pleasures, but does not make known the full understanding of forms, nor the full understanding of feelings. Then again, Mahānāma, a certain teacher makes known the full understanding of sensual pleasures and the full understanding of forms, but does not make known the full understanding of feelings. Then again, Mahānāma, a certain teacher makes known the full understanding of sensual pleasures, the full understanding of forms, and the full understanding of feelings. These, Mahānāma, are the three teachers existing and found in the world. For these three teachers, Mahānāma, is the final state one, or is the final state different?”

Evaṃ vutte bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca – ‘‘ekāti, mahānāma, vadehī’’ti. Evaṃ vutte bhagavā mahānāmaṃ sakkaṃ etadavoca – ‘‘nānāti, mahānāma, vadehī’’ti. Dutiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca – ‘‘ekāti, mahānāma, vadehī’’ti. Dutiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca – ‘‘nānāti, mahānāma, vadehī’’ti. Tatiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca – ‘‘ekāti, mahānāma[Pg.282], vadehī’’ti. Tatiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca – ‘‘nānāti, mahānāma, vadehī’’ti.

When this was said, Bharaṇḍu Kālāma said to Mahānāma the Sakyan: “Say, Mahānāma, ‘It is one.’” When this was said, the Blessed One said to Mahānāma the Sakyan: “Say, Mahānāma, ‘It is different.’” For a second time, Bharaṇḍu Kālāma said to Mahānāma the Sakyan: “Say, Mahānāma, ‘It is one.’” For a second time, the Blessed One said to Mahānāma the Sakyan: “Say, Mahānāma, ‘It is different.’” For a third time, Bharaṇḍu Kālāma said to Mahānāma the Sakyan: “Say, Mahānāma, ‘It is one.’” For a third time, the Blessed One said to Mahānāma the Sakyan: “Say, Mahānāma, ‘It is different.’”

Atha kho bharaṇḍu kālāmassa etadahosi – ‘‘mahesakkhassa vatamhi mahānāmassa sakkassa sammukhā samaṇena gotamena yāvatatiyaṃ apasādito. Yaṃnūnāhaṃ kapilavatthumhā pakkameyya’’nti. Atha kho bharaṇḍu kālāmo kapilavatthumhā pakkāmi. Yaṃ kapilavatthumhā pakkāmi tathā pakkantova ahosi na puna paccāgacchīti. Catutthaṃ.

Then this thought occurred to Bharaṇḍu Kālāma: “Indeed, I have been rebuked by the ascetic Gotama up to the third time in the presence of the mighty Mahānāma the Sakyan. What if I were to depart from Kapilavatthu?” Then Bharaṇḍu Kālāma departed from Kapilavatthu. And he departed from Kapilavatthu in such a way that he never returned. The Fourth.

5. Hatthakasuttaṃ

5. The Discourse to Hatthaka

128. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā – ‘‘bhagavato purato ṭhassāmī’’ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ. Seyyathāpi nāma sappi vā telaṃ vā vālukāya āsittaṃ osīdatimeva saṃsīdatimeva, na saṇṭhāti; evamevaṃ hatthako devaputto – ‘‘bhagavato purato ṭhassāmī’’ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ.

128. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then, when the night was far advanced, the deva Hatthaka, of surpassing beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, thinking, 'I will stand before the Blessed One,' he just sank down and collapsed, and was unable to stand firm. Just as ghee or oil poured on sand just sinks down and collapses and does not remain firm, so too the deva Hatthaka, thinking, 'I will stand before the Blessed One,' just sank down and collapsed, and was unable to stand firm.

Atha kho bhagavā hatthakaṃ devaputtaṃ etadavoca – ‘‘oḷārikaṃ, hatthaka, attabhāvaṃ abhinimmināhī’’ti. ‘‘Evaṃ, bhante’’ti, kho hatthako devaputto bhagavato paṭissutvā oḷārikaṃ attabhāvaṃ abhinimminitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho hatthakaṃ devaputtaṃ bhagavā etadavoca –

Then the Blessed One said to the deva Hatthaka: 'Hatthaka, create a gross physical form.' 'Very well, venerable sir,' the deva Hatthaka replied to the Blessed One, and having created a gross physical form, he paid homage to the Blessed One and stood to one side. To the deva Hatthaka standing to one side, the Blessed One said this:

‘‘Ye te, hatthaka, dhammā pubbe manussabhūtassa pavattino ahesuṃ, api nu te te dhammā etarahi pavattino’’ti? ‘‘Ye ca me, bhante, dhammā pubbe manussabhūtassa pavattino ahesuṃ, te ca me dhammā etarahi pavattino; ye ca me, bhante, dhammā pubbe manussabhūtassa nappavattino ahesuṃ, te ca me dhammā etarahi pavattino. Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi [Pg.283] rājamahāmattehi titthiyehi titthiyasāvakehi; evamevaṃ kho ahaṃ, bhante, ākiṇṇo viharāmi devaputtehi. Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṃ sossāmā’ti. Tiṇṇāhaṃ, bhante, dhammānaṃ atitto appaṭivāno kālaṅkato. Katamesaṃ tiṇṇaṃ? Bhagavato ahaṃ, bhante, dassanassa atitto appaṭivāno kālaṅkato; saddhammasavanassāhaṃ, bhante, atitto appaṭivāno kālaṅkato; saṅghassāhaṃ, bhante, upaṭṭhānassa atitto appaṭivāno kālaṅkato. Imesaṃ kho ahaṃ, bhante, tiṇṇaṃ dhammānaṃ atitto appaṭivāno kālaṅkato’’ti.

'Hatthaka, those principles that were practiced by you previously when you were a human being, are those same principles still practiced now?' 'Venerable sir, those principles that were practiced by me previously when I was a human being are still practiced by me now; and those principles that were not practiced by me previously when I was a human being are also practiced by me now. Just as, venerable sir, the Blessed One now dwells surrounded by monks, nuns, male and female lay followers, kings and their great ministers, sectarians and their disciples; in the very same way, venerable sir, I dwell surrounded by devas. From afar, venerable sir, devas come into the presence of the deva Hatthaka, thinking, "We will listen to the Dhamma." Venerable sir, I died unsatisfied and unwavering in three things. What three? Venerable sir, I died unsatisfied and unwavering in seeing the Blessed One; I died unsatisfied and unwavering in hearing the good Dhamma; I died unsatisfied and unwavering in attending on the Sangha. Venerable sir, I died unsatisfied and unwavering in these three things.'

‘‘Nāhaṃ bhagavato dassanassa, tittimajjhagā kudācanaṃ;

Saṅghassa upaṭṭhānassa, saddhammasavanassa ca.

Never have I had my fill of seeing the Blessed One, of attending on the Sangha, and of hearing the good Dhamma.

‘‘Adhisīlaṃ sikkhamāno, saddhammasavane rato;

Tiṇṇaṃ dhammānaṃ atitto, hatthako avihaṃ gato’’ti. pañcamaṃ;

'Training in higher virtue, delighting in hearing the good Dhamma, Hatthaka, insatiable in three things, has gone to the Aviha realm.' The Fifth.

6. Kaṭuviyasuttaṃ

6. The Discourse on the Spat-out Quid

129. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pāvisi. Addasā kho bhagavā goyogapilakkhasmiṃ piṇḍāya caramāno aññataraṃ bhikkhuṃ rittassādaṃ bāhirassādaṃ muṭṭhassatiṃ asampajānaṃ asamāhitaṃ vibbhantacittaṃ pākatindriyaṃ. Disvā taṃ bhikkhuṃ etadavoca –

129. On one occasion the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana. Then, in the morning, the Blessed One, having put on his lower robe and taken his bowl and outer robe, entered Bārāṇasī for alms. The Blessed One saw, while wandering for alms near the Goyogapilakkha tree, a certain monk who was devoid of inner delight, finding delight externally, with lapsed mindfulness, without clear comprehension, unconcentrated, with a bewildered mind, and with faculties exposed. Having seen that monk, he said this to him:

‘‘Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi. Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī’’ti. Atha kho so bhikkhu bhagavatā iminā ovādena ovadito saṃvegamāpādi. Atha kho bhagavā bārāṇasiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhū āmantesi –

‘Monk, do not make yourself like a spat-out quid. Monk, that flies would not fall upon and follow a self that has been made like a spat-out quid, moistened with a raw stench—this situation does not exist.’ Then that monk, having been admonished by the Blessed One with this instruction, attained a sense of urgency. Then the Blessed One, having wandered for alms in Bārāṇasī and returned from the alms round after the meal, addressed the monks:

‘‘Idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ [Pg.284] piṇḍāya pāvisiṃ. Addasaṃ kho ahaṃ, bhikkhave, goyogapilakkhasmiṃ piṇḍāya caramāno aññataraṃ bhikkhuṃ rittassādaṃ bāhirassādaṃ muṭṭhassatiṃ asampajānaṃ asamāhitaṃ vibbhantacittaṃ pākatindriyaṃ. Disvā taṃ bhikkhuṃ etadavocaṃ –

‘Today, monks, in the morning, having put on my lower robe and taken my bowl and outer robe, I entered Bārāṇasī for alms. I saw, monks, while wandering for alms near the Goyogapilakkha tree, a certain monk who was devoid of inner delight, finding delight externally, with lapsed mindfulness, without clear comprehension, unconcentrated, with a bewildered mind, and with faculties exposed. Having seen that monk, I said this to him:

‘‘‘Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi. Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī’ti. Atha kho, bhikkhave, so bhikkhu mayā iminā ovādena ovadito saṃvegamāpādī’’ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, kaṭuviyaṃ? Ko āmagandho? Kā makkhikā’’ti?

‘“Monk, do not make yourself like a spat-out quid. Monk, that flies would not fall upon and follow a self that has been made like a spat-out quid, moistened with a raw stench—this situation does not exist.” Then, monks, that monk, having been admonished by me with this instruction, attained a sense of urgency.’ When this was said, a certain monk said this to the Blessed One: ‘Venerable sir, what is “the spat-out quid”? What is the “raw stench”? What are “the flies”?’

‘‘Abhijjhā kho, bhikkhu, kaṭuviyaṃ; byāpādo āmagandho; pāpakā akusalā vitakkā makkhikā. Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī’’ti.

‘Covetousness, monk, is the spat-out quid; ill will is the raw stench; evil, unwholesome thoughts are the flies. Monk, that flies would not fall upon and follow a self that has been made like a spat-out quid, moistened with a raw stench—this situation does not exist.’

‘‘Aguttaṃ cakkhusotasmiṃ, indriyesu asaṃvutaṃ;

Makkhikānupatissanti, saṅkappā rāganissitā.

‘Upon one unguarded in eye and ear, unrestrained in the faculties, the flies alight—intentions based on passion.

‘‘Kaṭuviyakato bhikkhu, āmagandhe avassuto;

Ārakā hoti nibbānā, vighātasseva bhāgavā.

‘A monk made like a spat-out quid, moistened with the raw stench, is far from Nibbāna, a partaker only of distress.

‘‘Gāme vā yadi vāraññe, aladdhā samathamattano ;

Pareti bālo dummedho, makkhikāhi purakkhato.

‘Whether in the village or in the forest, not having attained tranquility of mind, the fool of little wisdom wanders about, surrounded by flies.

‘‘Ye ca sīlena sampannā, paññāyūpasameratā;

Upasantā sukhaṃ senti, nāsayitvāna makkhikā’’ti. chaṭṭhaṃ;

‘But those endowed with virtue, delighting in pacification through wisdom, being at peace, dwell happily, having driven away the flies.’ The Sixth.

7. Paṭhamaanuruddhasuttaṃ

7. The First Discourse to Anuruddha

130. Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, dibbena cakkhunā [Pg.285] visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjamānaṃ. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti?

130. Then the Venerable Anuruddha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Blessed One: “Here, venerable sir, with the divine eye, which is purified and surpasses the human, I see for the most part women who, on the breakup of the body, after death, are being reborn in a state of deprivation, an unhappy destination, a place of ruin, in hell. With how many qualities, venerable sir, is a woman endowed who, on the breakup of the body, after death, is reborn in a state of deprivation, an unhappy destination, a place of ruin, in hell?”

‘‘Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi tīhi? Idha, anuruddha, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati, majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati, sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Imehi kho, anuruddha, tīhi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Sattamaṃ.

“Anuruddha, a woman endowed with three qualities, on the breakup of the body, after death, is reborn in a state of deprivation, an unhappy destination, a place of ruin, in hell. What three? Here, Anuruddha, in the morning a woman dwells managing the home with a mind overcome by the stain of miserliness; at midday, she dwells managing the home with a mind overcome by envy; in the evening, she dwells managing the home with a mind overcome by sensual lust. Anuruddha, a woman endowed with these three qualities, on the breakup of the body, after death, is reborn in a state of deprivation, an unhappy destination, a place of ruin, in hell.” The seventh.

8. Dutiyaanuruddhasuttaṃ

8. The Second Discourse to Anuruddha

131. Atha kho āyasmā anuruddho yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho āyasmantaṃ sāriputtaṃ etadavoca – ‘‘idhāhaṃ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemi. Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’’ti.

131. Then the Venerable Anuruddha approached the Venerable Sāriputta; having approached, he exchanged courteous greetings with the Venerable Sāriputta. Having concluded this memorable and courteous talk, he sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Venerable Sāriputta: “Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, I survey a thousand worlds. My energy is aroused and unflagging, my mindfulness is established and unconfused, my body is tranquil and unperturbed, my mind is concentrated and one-pointed. And yet my mind is not liberated from the taints without clinging.”

‘‘Yaṃ kho te, āvuso anuruddha, evaṃ hoti – ‘ahaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ volokemī’ti, idaṃ te mānasmiṃ. Yampi te, āvuso anuruddha, evaṃ hoti – ‘āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekagga’nti, idaṃ te uddhaccasmiṃ. Yampi te, āvuso anuruddha, evaṃ hoti – ‘atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’ti, idaṃ [Pg.286] te kukkuccasmiṃ. Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū’’ti.

“Friend Anuruddha, that you think, ‘With the divine eye, which is purified and surpasses the human, I survey a thousand worlds,’ this is conceit in you. That you think, ‘My energy is aroused and unflagging, my mindfulness is established and unconfused, my body is tranquil and unperturbed, my mind is concentrated and one-pointed,’ this is restlessness in you. That you think, ‘And yet my mind is not liberated from the taints without clinging,’ this is remorse in you. It would be good if the Venerable Anuruddha, having abandoned these three qualities and not attending to these three qualities, would direct his mind to the deathless element.”

Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃhari. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṃ ahosīti. Aṭṭhamaṃ.

Then, at a later time, the Venerable Anuruddha, having abandoned these three qualities and not attending to these three qualities, directed his mind to the deathless element. Then the Venerable Anuruddha, dwelling alone, secluded, heedful, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled. He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.” And the Venerable Anuruddha became one of the arahants. The eighth.

9. Paṭicchannasuttaṃ

9. The Discourse on What is Concealed

132. ‘‘Tīṇimāni, bhikkhave, paṭicchannāni āvahanti, no vivaṭāni. Katamāni tīṇi? Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo; brāhmaṇānaṃ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā; micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā. Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.

132. “Bhikkhus, these three things thrive when concealed, not when revealed. What three? A woman, bhikkhus, thrives when concealed, not when revealed; the mantras of brahmins, bhikkhus, thrive when concealed, not when revealed; wrong view, bhikkhus, thrives when concealed, not when revealed. These, bhikkhus, are the three things that thrive when concealed, not when revealed.”

‘‘Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni. Katamāni tīṇi? Candamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ; sūriyamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ; tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno. Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī’’ti. Navamaṃ.

“Bhikkhus, these three things shine forth when revealed, not when concealed. What three? The orb of the moon, bhikkhus, shines forth when revealed, not when concealed; the orb of the sun, bhikkhus, shines forth when revealed, not when concealed; the Dhamma and Discipline proclaimed by the Tathāgata, bhikkhus, shines forth when revealed, not when concealed. These, bhikkhus, are the three things that shine forth when revealed, not when concealed.” The ninth.

10. Lekhasuttaṃ

10. The Discourse on Inscriptions

133. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo. Katamo ca, bhikkhave, pāsāṇalekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho [Pg.287] dīgharattaṃ anuseti. Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Ayaṃ vuccati, bhikkhave, pāsāṇalekhūpamo puggalo.

133. “Bhikkhus, these three persons are found existing in the world. What three? The person similar to an inscription on rock, the person similar to an inscription on earth, and the person similar to an inscription on water. And what, bhikkhus, is the person similar to an inscription on rock? Here, bhikkhus, a certain person frequently gets angry, and that anger of his persists for a long time. Just as, bhikkhus, an inscription on rock is not quickly erased by wind or water and is long-lasting; even so, bhikkhus, a certain person here frequently gets angry, and that anger of his persists for a long time. This, bhikkhus, is called the person similar to an inscription on rock.”

‘‘Katamo ca, bhikkhave, pathavilekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Ayaṃ vuccati, bhikkhave, pathavilekhūpamo puggalo.

And what, bhikkhus, is the person similar to an inscription on earth? Here, bhikkhus, a certain person frequently gets angry, but that anger of his does not persist for a long time. Just as, bhikkhus, an inscription on earth is quickly erased by wind or water and is not long-lasting; even so, bhikkhus, a certain person here frequently gets angry, but that anger of his does not persist for a long time. This, bhikkhus, is called the person similar to an inscription on earth.

‘‘Katamo ca, bhikkhave, udakalekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva. Seyyathāpi, bhikkhave, udake lekhā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva. Ayaṃ vuccati, bhikkhave, udakalekhūpamo puggalo. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi’’nti. Dasamaṃ.

And what, bhikkhus, is the person similar to an inscription on water? Here, bhikkhus, a certain person, even when spoken to with firm words, with harsh words, with unpleasant words, is reconciled, is congenial, and is in harmony. Just as, bhikkhus, an inscription on water quickly disappears and is not long-lasting; even so, bhikkhus, a certain person here, even when spoken to with firm words, with harsh words, with unpleasant words, is reconciled, is congenial, and is in harmony. This, bhikkhus, is called the person similar to an inscription on water. These, bhikkhus, are the three persons found existing in the world.” The tenth.

Kusināravaggo terasamo.

The Kusinārā Chapter, the Thirteenth.

Tassuddānaṃ –

The summary verse for this:

Kusinārabhaṇḍanā ceva, gotamabharaṇḍuhatthako;

Kaṭuviyaṃ dve anuruddhā, paṭicchannaṃ lekhena te dasāti.

Kusinārā, and the Dispute, Gotama, Bharaṇḍu, Hatthaka; Kaṭuviya, two on Anuruddha, the Concealed, and the Inscription—these are the ten.

(14) 4. Yodhājīvavaggo

(14) 4. The Chapter on the Warrior

1. Yodhājīvasuttaṃ

1. The Discourse on the Warrior

134. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Katamehi tīhi[Pg.288]? Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā. Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.

134. “Bhikkhus, a warrior endowed with three factors is worthy of a king, a royal retainer, and is considered a limb of the king. What three? Here, bhikkhus, a warrior is a long-range shooter, an unerring shooter, and a piercer of a great body. A warrior endowed with these three factors, bhikkhus, is worthy of a king, a royal retainer, and is considered a limb of the king. In the same way, bhikkhus, a bhikkhu endowed with three factors is worthy of offerings… an unsurpassed field of merit for the world. What three? Here, bhikkhus, a bhikkhu is a long-range shooter, an unerring shooter, and a piercer of a great body.

‘‘Kathañca, bhikkhave, bhikkhu dūre pātī hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ vedanaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ saññaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhave, bhikkhu dūre pātī hoti.

And how, bhikkhus, is a bhikkhu a long-range shooter? Here, bhikkhus, a bhikkhu sees any kind of form whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form as it actually is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ He sees any kind of feeling whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all feeling as it actually is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ He sees any kind of perception whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all perception as it actually is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ He sees any kind of volitional formations whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all volitional formations as they actually are with right wisdom: ‘These are not mine, I am not these, these are not my self.’ He sees any kind of consciousness whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness as it actually is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ It is in this way, bhikkhus, that a bhikkhu is a long-range shooter.

‘‘Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī [Pg.289] paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

And how, bhikkhus, is a bhikkhu an unerring shooter? Here, bhikkhus, a bhikkhu understands as it actually is: ‘This is suffering.’ He understands as it actually is: ‘This is the origin of suffering.’ He understands as it actually is: ‘This is the cessation of suffering.’ He understands as it actually is: ‘This is the path leading to the cessation of suffering.’ It is in this way, bhikkhus, that a bhikkhu is an unerring shooter.

‘‘Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāleti. Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Paṭhamaṃ.

And how, bhikkhus, is a bhikkhu a piercer of a great body? Here, bhikkhus, a bhikkhu pierces the great mass of ignorance. It is in this way, bhikkhus, that a bhikkhu is a piercer of a great body. Bhikkhus, a bhikkhu endowed with these three factors is worthy of offerings… an unsurpassed field of merit for the world.” The first.

2. Parisāsuttaṃ

2. The Discourse on Assemblies

135. ‘‘Tisso imā, bhikkhave, parisā. Katamā tisso? Ukkācitavinītā parisā, paṭipucchāvinītā parisā, yāvatāvinītā parisā – imā kho, bhikkhave, tisso parisā’’ti. Dutiyaṃ.

135. “Bhikkhus, there are these three assemblies. What three? The assembly disciplined through exposition, the assembly disciplined through questioning, and the assembly disciplined to a certain extent. These, bhikkhus, are the three assemblies.” The second.

3. Mittasuttaṃ

3. The Discourse on a Friend

136. ‘‘Tīhi, bhikkhave, aṅgehi samannāgato mitto sevitabbo. Katamehi tīhi? ( ) Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati – imehi kho, bhikkhave, tīhi aṅgehi samannāgato mitto sevitabbo’’ti. Tatiyaṃ.

136. “Bhikkhus, a friend endowed with three qualities should be associated with. What three? He gives what is hard to give, he does what is hard to do, he endures what is hard to endure. These, bhikkhus, are the three qualities with which a friend endowed should be associated.” The third.

4. Uppādāsuttaṃ

4. The Discourse on Arising

137. ‘‘Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe saṅkhārā aniccā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti – ‘sabbe saṅkhārā aniccā’ti. Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe saṅkhārā dukkhā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā [Pg.290] abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti – ‘sabbe saṅkhārā dukkhā’ti. Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe dhammā anattā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti – ‘sabbe dhammā anattā’’’ti. Catutthaṃ.

137. “Monks, whether Tathāgatas arise or do not arise, that element remains—the stability of the Dhamma, the fixed nature of the Dhamma: all conditioned phenomena are impermanent. This the Tathāgata fully awakens to and comprehends. Having fully awakened to and comprehended it, he announces, teaches, makes known, establishes, discloses, analyzes, and clarifies: ‘All conditioned phenomena are impermanent.’ Whether Tathāgatas arise or do not arise, that element remains—the stability of the Dhamma, the fixed nature of the Dhamma: all conditioned phenomena are suffering. This the Tathāgata fully awakens to and comprehends. Having fully awakened to and comprehended it, he announces, teaches, makes known, establishes, discloses, analyzes, and clarifies: ‘All conditioned phenomena are suffering.’ Whether Tathāgatas arise or do not arise, that element remains—the stability of the Dhamma, the fixed nature of the Dhamma: all dhammas are not-self. This the Tathāgata fully awakens to and comprehends. Having fully awakened to and comprehended it, he announces, teaches, makes known, establishes, discloses, analyzes, and clarifies: ‘All dhammas are not-self.’” Fourth.

5. Kesakambalasuttaṃ

5. The Discourse on the Hair Blanket

138. ‘‘Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati. Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo, duggandho, dukkhasamphasso. Evamevaṃ kho, bhikkhave, yāni kānici puthusamaṇabrāhmaṇavādānaṃ makkhalivādo tesaṃ paṭikiṭṭho akkhāyati.

138. “Monks, just as among whatever woven cloths there are, a hair blanket is said to be the most inferior. A hair blanket, monks, is cold in the cold, hot in the heat, of bad color, of bad smell, and of unpleasant touch. In the same way, monks, among whatever doctrines of various ascetics and brahmins there are, the doctrine of Makkhali is said to be the most inferior.

‘‘Makkhali, bhikkhave, moghapuriso evaṃvādī evaṃdiṭṭhi – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriya’nti. Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṃ kiriyavādā ca vīriyavādā ca. Tepi, bhikkhave, makkhali moghapuriso paṭibāhati – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriya’nti. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca. Tepi, bhikkhave, makkhali moghapuriso paṭibāhati – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriya’nti. Ahampi, bhikkhave, etarahi arahaṃ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca. Mampi, bhikkhave, makkhali moghapuriso paṭibāhati – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriya’’’nti.

“Monks, the foolish man Makkhali is of such a doctrine, of such a view: ‘There is no kamma, there is no action, there is no effort.’ Those Blessed Ones, monks, who in the past were Arahants, Perfectly Enlightened Ones, they too were proponents of kamma, proponents of action, and proponents of effort. But the foolish man Makkhali refutes them, saying: ‘There is no kamma, there is no action, there is no effort.’ Those Blessed Ones, monks, who in the future will be Arahants, Perfectly Enlightened Ones, they too will be proponents of kamma, proponents of action, and proponents of effort. But the foolish man Makkhali refutes them, saying: ‘There is no kamma, there is no action, there is no effort.’ I too, monks, am now an Arahant, a Perfectly Enlightened One, a proponent of kamma, a proponent of action, and a proponent of effort. But the foolish man Makkhali refutes me also, saying: ‘There is no kamma, there is no action, there is no effort.’”

‘‘Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya; evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā’’ti. Pañcamaṃ.

“Monks, just as if a fish-trap were set at the mouth of a river, it would be for the harm, suffering, misfortune, and ruin of many fish; so too, monks, the foolish man Makkhali has, I say, arisen in the world like a human-trap, for the harm, suffering, misfortune, and ruin of many beings.” Fifth.

6. Sampadāsuttaṃ

6. The Discourse on Accomplishments

139. ‘‘Tisso [Pg.291] imā, bhikkhave, sampadā. Katamā tisso? Saddhāsampadā, sīlasampadā, paññāsampadā – imā kho, bhikkhave, tisso sampadā’’ti. Chaṭṭhaṃ.

139. “Monks, there are these three accomplishments. What three? Accomplishment in faith, accomplishment in virtue, and accomplishment in wisdom. These, monks, are the three accomplishments.” Sixth.

7. Vuddhisuttaṃ

7. The Discourse on Growth

140. ‘‘Tisso imā, bhikkhave, vuddhiyo. Katamā tisso? Saddhāvuddhi, sīlavuddhi, paññāvuddhi – imā kho, bhikkhave, tisso vuddhiyo’’ti. Sattamaṃ.

140. “Monks, there are these three growths. What three? Growth in faith, growth in virtue, and growth in wisdom. These, monks, are the three growths.” Seventh.

8. Assakhaḷuṅkasuttaṃ

8. The Discourse on Colts

141. ‘‘Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

141. “Monks, I will teach you about three colts and three men who are like colts. Listen to that, pay close attention; I will speak.” “Yes, Venerable Sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Katame ca, bhikkhave, tayo assakhaḷuṅkā? Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assakhaḷuṅkā.

“And what, monks, are the three colts? Here, monks, a certain colt is endowed with speed but not with appearance or with height and build. Here, monks, a certain colt is endowed with speed and appearance but not with height and build. Here, monks, a certain colt is endowed with speed, appearance, and height and build. These, monks, are the three colts.

‘‘Katame ca, bhikkhave, tayo purisakhaḷuṅkā? Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“And what, monks, are the three men who are like colts? Here, monks, a certain man who is like a colt is endowed with speed but not with appearance or with height and build. Here, monks, a certain man who is like a colt is endowed with speed and appearance but not with height and build. Here, monks, a certain man who is like a colt is endowed with speed, appearance, and height and build.

‘‘Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti [Pg.292], no vissajjeti. Idamassa na vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.

“And how, monks, is an unbroken man endowed with speed but not with appearance or with height and build? Here, monks, a monk understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering.’ This I say is his speed. But when asked a question about the higher Dhamma and the higher Vinaya, he falters and does not answer. This I say is his lack of appearance. And he is not a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. This I say is his lack of height and build. Thus, monks, an unbroken man is endowed with speed but not with appearance or with height and build.

‘‘Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.

“And how, monks, is an unbroken man endowed with speed and appearance but not with height and build? Here, monks, a monk understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering.’ This I say is his speed. But when asked a question about the higher Dhamma and the higher Vinaya, he answers and does not falter. This I say is his appearance. But he is not a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. This I say is his lack of height and build. Thus, monks, an unbroken man is endowed with speed and appearance but not with height and build.

‘‘Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisakhaḷuṅkā’’ti. Aṭṭhamaṃ.

“And how, monks, is an unbroken man endowed with speed, appearance, and height and build? Here, monks, a monk understands as it really is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering.’ This I say is his speed. When asked a question about the higher Dhamma and the higher Vinaya, he answers and does not falter. This I say is his appearance. And he is a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. This I say is his height and build. Thus, monks, an unbroken man is endowed with speed, appearance, and height and build. These, monks, are the three unbroken men.” Eighth.

9. Assaparassasuttaṃ

9. The Sutta on the Thoroughbred Horse

142. ‘‘Tayo ca, bhikkhave, assaparasse desessāmi tayo ca purisaparasse. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

142. “Monks, I will teach you about three thoroughbred horses and three thoroughbred persons. Listen to that, attend carefully, I will speak.” “Yes, Venerable Sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Katame [Pg.293] ca, bhikkhave, tayo assaparassā? Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assaparassā.

“And what, monks, are the three thoroughbred horses? Here, monks, a certain thoroughbred horse is endowed with speed, but not with appearance or with height and build. Here, monks, a certain thoroughbred horse is endowed with speed and appearance, but not with height and build. Here, monks, a certain thoroughbred horse is endowed with speed, appearance, and height and build. These, monks, are the three thoroughbred horses.

‘‘Katame ca, bhikkhave, tayo purisaparassā? Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“And what, monks, are the three thoroughbred persons? Here, monks, a certain thoroughbred person is endowed with speed, but not with appearance or with height and build. Here, monks, a certain thoroughbred person is endowed with speed and appearance, but not with height and build. Here, monks, a certain thoroughbred person is endowed with speed, appearance, and height and build.

‘‘Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhiviniye pañhaṃ puṭṭho saṃsādeti, no vissajjeti. Idamassa na vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.

“And how, monks, is a thoroughbred person endowed with speed, but not with appearance, nor with height and build? Here, monks, a monk, with the destruction of the five lower fetters, is reborn spontaneously and attains final Nibbāna there, not liable to return from that world. This I declare to be his speed. But when questioned about the higher Dhamma or the higher discipline, he falters and does not answer. This I declare to be his lack of appearance. And he does not obtain robes, almsfood, lodging, and medicinal requisites. This I declare to be his lack of height and build. Thus, monks, a thoroughbred person is endowed with speed, but not with appearance, nor with height and build.

‘‘Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.

“And how, monks, is a thoroughbred person endowed with speed and appearance, but not with height and build? Here, monks, a monk, with the destruction of the five lower fetters, is reborn spontaneously and attains final Nibbāna there, not liable to return from that world. This I declare to be his speed. But when questioned about the higher Dhamma or the higher discipline, he answers and does not falter. This I declare to be his appearance. And he does not obtain robes, almsfood, lodging, and medicinal requisites. This I declare to be his lack of height and build. Thus, monks, a thoroughbred person is endowed with speed and appearance, but not with height and build.

‘‘Kathañca[Pg.294], bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisaparassā’’ti. Navamaṃ.

“And how, bhikkhus, is a superior person endowed with speed, beauty, and stature and bulk? Here, bhikkhus, with the destruction of the five lower fetters, a monk is reborn spontaneously and attains final Nibbāna there, not liable to return from that world. This I declare to be his speed. Furthermore, when questioned about the higher Dhamma or the higher discipline, he answers and does not falter. This I declare to be his beauty. And he obtains robes, almsfood, lodging, and medicinal requisites. This I declare to be his stature and bulk. Thus, bhikkhus, a superior person is endowed with speed, beauty, and stature and bulk. These, bhikkhus, are the three superior persons.” Ninth.

10. Assājānīyasuttaṃ

10. The Discourse on Thoroughbreds

143. ‘‘Tayo ca, bhikkhave, bhadre assājānīye desessāmi tayo ca bhadre purisājānīye. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

143. “Bhikkhus, I will teach you about three excellent thoroughbred horses and three excellent thoroughbred persons. Listen to that, attend carefully; I will speak.” “Yes, Venerable Sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Katame ca, bhikkhave, tayo bhadrā assājānīyā? Idha, bhikkhave, ekacco bhadro assājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhadrā assājānīyā.

“And what, bhikkhus, are the three excellent thoroughbred horses? Here, bhikkhus, a certain excellent thoroughbred horse is endowed with speed, endowed with beauty, and endowed with the right proportions of height and girth. These, bhikkhus, are the three excellent thoroughbred horses.

‘‘Katame ca bhikkhave, tayo bhadrā purisājānīyā? Idha, bhikkhave, ekacco bhadro purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“And what, bhikkhus, are the three excellent thoroughbred persons? Here, bhikkhus, a certain excellent thoroughbred person is endowed with speed, endowed with beauty, and endowed with the right proportions of height and girth.

‘‘Kathañca, bhikkhave, bhadro purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, bhadro purisājānīyo javasampanno ca hoti vaṇṇasampanno [Pg.295] ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhadrā purisājānīyā’’ti. Dasamaṃ.

“And how, bhikkhus, is an excellent thoroughbred person endowed with speed, endowed with beauty, and endowed with the right proportions of height and girth? Here, bhikkhus, a bhikkhu, through the destruction of the taints, in this very life realizes for himself with direct knowledge and, having attained it, dwells in the taintless liberation of mind, liberation by wisdom. This, I say, is his speed. Furthermore, when asked a question concerning the higher Dhamma and the higher discipline, he answers and does not falter. This, I say, is his beauty. Furthermore, he is a recipient of robes, almsfood, lodgings, and medicinal requisites for the sick. This, I say, is his right proportions of height and girth. In this way, bhikkhus, an excellent thoroughbred person is endowed with speed, endowed with beauty, and endowed with the right proportions of height and girth. These, bhikkhus, are the three excellent thoroughbred persons.” The tenth.

11. Paṭhamamoranivāpasuttaṃ

11. The First Discourse at Moranivāpa

144. Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

144. On one occasion the Blessed One was dwelling at Rājagaha, in the Wanderers’ Park at the Peacock Sanctuary. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable Sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Asekkhena sīlakkhandhena, asekkhena samādhikkhandhena, asekkhena paññākkhandhena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Ekādasamaṃ.

“Bhikkhus, a bhikkhu endowed with three qualities is one who has reached the ultimate consummation, attained ultimate security from bondage, lived the ultimate holy life, and reached the ultimate culmination, the best among devas and humans. With what three? With the aggregate of virtue of one beyond training, the aggregate of concentration of one beyond training, and the aggregate of wisdom of one beyond training. Bhikkhus, a bhikkhu endowed with these three qualities is one who has reached the ultimate consummation, attained ultimate security from bondage, lived the ultimate holy life, and reached the ultimate culmination, the best among devas and humans.” The eleventh.

12. Dutiyamoranivāpasuttaṃ

12. The Second Discourse at Moranivāpa

145. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Dvādasamaṃ.

145. “Bhikkhus, a bhikkhu endowed with three qualities is one who has reached the ultimate consummation, attained ultimate security from bondage, lived the ultimate holy life, and reached the ultimate culmination, the best among devas and humans. With which three? With the miracle of psychic power, the miracle of telepathy, and the miracle of instruction. Bhikkhus, a bhikkhu endowed with these three qualities is one who has reached the ultimate consummation, attained ultimate security from bondage, lived the ultimate holy life, and reached the ultimate culmination, the best among devas and humans.” The twelfth.

13. Tatiyamoranivāpasuttaṃ

13. The Third Discourse at Moranivāpa

146. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho [Pg.296] hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti. Terasamaṃ.

146. “Bhikkhus, a bhikkhu endowed with three qualities is one who has reached the ultimate consummation, attained ultimate security from bondage, lived the ultimate holy life, and reached the ultimate culmination, the best among devas and humans. With which three? With right view, with right knowledge, and with right liberation. Bhikkhus, a bhikkhu endowed with these three qualities is one who has reached the ultimate consummation, attained ultimate security from bondage, lived the ultimate holy life, and reached the ultimate culmination, the best among devas and humans.” The thirteenth.

Yodhājīvavaggo cuddasamo.

The Chapter on the Warrior, the Fourteenth.

Tassuddānaṃ –

The summary verse for this:

Yodho parisamittañca, uppādā kesakambalo;

Sampadā vuddhi tayo, assā tayo moranivāpinoti.

The warrior, the three assemblies, and the friend, the arising of the Buddha, the human hair blanket; success, growth, the three horses, and the three at Moranivāpa.

(15) 5. Maṅgalavaggo

(15) 5. The Chapter on the Auspicious

1. Akusalasuttaṃ

1. The Discourse on the Unwholesome

147. ‘‘Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

147. “Bhikkhus, one endowed with three qualities is deposited in hell as if brought and placed there. With which three? With unwholesome bodily action, with unwholesome verbal action, and with unwholesome mental action. Bhikkhus, one endowed with these three qualities is deposited in hell as if brought and placed there.

‘‘Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Paṭhamaṃ.

“Bhikkhus, one endowed with three qualities is deposited in heaven as if brought and placed there. With which three? With wholesome bodily action, with wholesome verbal action, and with wholesome mental action. Bhikkhus, one endowed with these three qualities is deposited in heaven as if brought and placed there.” The first.

2. Sāvajjasuttaṃ

2. The Discourse on the Blameworthy

148. ‘‘Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

148. “Bhikkhus, one endowed with three qualities is deposited in hell as if brought and placed there. With which three? With blameworthy bodily action, with blameworthy verbal action, and with blameworthy mental action. Bhikkhus, endowed with these three qualities, one is deposited in hell as if brought and placed there.

‘‘Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena – imehi kho…pe… evaṃ sagge’’ti. Dutiyaṃ.

“Bhikkhus, one endowed with three qualities is deposited in heaven as if brought and placed there. With which three? With blameless bodily action, with blameless verbal action, and with blameless mental action. Bhikkhus, endowed with these three qualities… and so on… is thus deposited in heaven.” Second.

3. Visamasuttaṃ

3. The Uneven Discourse

149. ‘‘Tīhi[Pg.297], bhikkhave…pe… visamena kāyakammena, visamena vacīkammena, visamena manokammena – imehi kho…pe… evaṃ niraye.

149. “Bhikkhus… and so on… with uneven bodily action, uneven verbal action, and uneven mental action. Bhikkhus, with these… and so on… one is thus deposited in hell.

‘‘Tīhi, bhikkhave, dhammehi…pe… samena kāyakammena, samena vacīkammena, samena manokammena – imehi kho…pe… evaṃ sagge’’ti. Tatiyaṃ.

“Bhikkhus, with three qualities… and so on… with even bodily action, even verbal action, and even mental action. Bhikkhus, with these… and so on… one is thus deposited in heaven.” Third.

4. Asucisuttaṃ

4. The Impure Discourse

150. ‘‘Tīhi, bhikkhave…pe… asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena – imehi kho…pe… evaṃ niraye.

150. “Bhikkhus… and so on… with impure bodily action, impure verbal action, and impure mental action. Bhikkhus, with these… and so on… one is thus deposited in hell.

‘‘Tīhi, bhikkhave…pe… sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Catutthaṃ.

“Bhikkhus… and so on… with pure bodily action, pure verbal action, and pure mental action. Bhikkhus, endowed with these three qualities, one is deposited in heaven as if brought and placed there.” Fourth.

5. Paṭhamakhatasuttaṃ

5. The First Damaged Discourse

151. ‘‘Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

151. “Bhikkhus, endowed with three qualities, a foolish, incompetent, ignoble person maintains himself in a damaged and injured state, is blameworthy and subject to reproach by the wise, and generates much demerit. With which three? With unwholesome bodily action, unwholesome verbal action, and unwholesome mental action. Bhikkhus, endowed with these three qualities, a foolish, incompetent, ignoble person maintains himself in a damaged and injured state, is blameworthy and subject to reproach by the wise, and generates much demerit.”

‘‘Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena…pe…. Pañcamaṃ.

“Bhikkhus, endowed with three qualities, a wise, competent, noble person maintains himself in an undamaged and uninjured state, is blameless and irreproachable by the wise, and generates much merit. With which three? With wholesome bodily action, wholesome verbal action, and wholesome mental action… and so on….” Fifth.

6. Dutiyakhatasuttaṃ

6. The Second Damaged Discourse

152. ‘‘Tīhi, bhikkhave…pe… sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena…pe….

152. “Bhikkhus… and so on… with blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action… and so on….”

‘‘Tīhi[Pg.298], bhikkhave…pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena…pe…. Chaṭṭhaṃ.

“Bhikkhus… and so on… with blameless bodily action, with blameless verbal action, with blameless mental action… and so on….” Sixth.

7. Tatiyakhatasuttaṃ

7. The Third Damaged Discourse

153. ‘‘Tīhi, bhikkhave…pe… visamena kāyakammena, visamena vacīkammena, visamena manokammena…pe….

153. “Bhikkhus… and so on… with uneven bodily action, with uneven verbal action, with uneven mental action… and so on….”

‘‘Tīhi, bhikkhave…pe… samena kāyakammena, samena vacīkammena, samena manokammena…pe…. Sattamaṃ.

“Bhikkhus… and so on… with even bodily action, with even verbal action, with even mental action… and so on….” Seventh.

8. Catutthakhatasuttaṃ

8. The Fourth Damaged Discourse

154. ‘‘Tīhi, bhikkhave…pe… asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena…pe….

154. “Bhikkhus… and so on… with impure bodily action, with impure verbal action, with impure mental action… and so on….”

‘‘Tīhi, bhikkhave…pe… sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti. Aṭṭhamaṃ.

“Bhikkhus… and so on… with pure bodily action, with pure verbal action, with pure mental action. Bhikkhus, endowed with these three qualities, a wise, competent, noble person maintains himself undamaged and uninjured, is blameless and irreproachable by the wise, and generates much merit.” Eighth.

9. Vandanāsuttaṃ

9. The Discourse on Veneration

155. ‘‘Tisso imā, bhikkhave, vandanā. Katamā tisso? Kāyena, vācāya, manasā – imā kho, bhikkhave, tisso vandanā’’ti. Navamaṃ.

155. “Bhikkhus, there are these three kinds of veneration. What three? By body, by speech, and by mind. Indeed, Bhikkhus, these are the three kinds of veneration.” Ninth.

10. Pubbaṇhasuttaṃ

10. The Discourse on the Morning

156. ‘‘Ye, bhikkhave, sattā pubbaṇhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, supubbaṇho, bhikkhave, tesaṃ sattānaṃ.

156. “Bhikkhus, for those beings who in the morning practice good conduct by body, good conduct by speech, and good conduct by mind, for them, Bhikkhus, it is a good morning.”

‘‘Ye, bhikkhave, sattā majjhanhikasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, sumajjhanhiko, bhikkhave, tesaṃ sattānaṃ.

“Bhikkhus, for those beings who at midday practice good conduct by body, good conduct by speech, and good conduct by mind, for them, Bhikkhus, it is a good midday.”

‘‘Ye[Pg.299], bhikkhave, sattā sāyanhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, susāyanho, bhikkhave, tesaṃ sattāna’’nti.

“Bhikkhus, for those beings who in the evening practice good conduct by body, good conduct by speech, and good conduct by mind, for them, Bhikkhus, it is a good evening.”

‘‘Sunakkhattaṃ sumaṅgalaṃ, suppabhātaṃ suhuṭṭhitaṃ ;

Sukhaṇo sumuhutto ca, suyiṭṭhaṃ brahmacārisu.

“It is a good constellation, a good blessing, a good dawn, a good rising; a good moment, a good instant, and a good offering to those who lead the holy life.

‘‘Padakkhiṇaṃ kāyakammaṃ, vācākammaṃ padakkhiṇaṃ;

Padakkhiṇaṃ manokammaṃ, paṇīdhi te padakkhiṇe ;

Padakkhiṇāni katvāna, labhantatthe padakkhiṇe.

“Auspicious is bodily action, verbal action is auspicious, auspicious is mental action, and their aspirations are auspicious. Having performed auspicious actions, they obtain auspicious aims.

‘‘Te atthaladdhā sukhitā, viruḷhā buddhasāsane;

Arogā sukhitā hotha, saha sabbehi ñātibhī’’ti. dasamaṃ;

“Having obtained their aims, they are happy, thriving in the Buddha’s Dispensation. May you be healthy and happy, together with all your relatives.” Tenth.

Maṅgalavaggo pañcamo.

The Maṅgala Chapter, the fifth, is finished.

Tassuddānaṃ –

The summary verse for this chapter:

Akusalañca sāvajjaṃ, visamāsucinā saha;

Caturo khatā vandanā, pubbaṇhena ca te dasāti.

Unwholesome and blameworthy, together with uneven and impure; the four on being damaged, veneration, and with the morning—these are ten.

Tatiyo paṇṇāsako samatto.

The third fifty is completed.

(16) 6. Acelakavaggo

(16) 6. The Chapter on the Naked Ascetics

157-163. ‘‘Tisso [Pg.300] imā, bhikkhave, paṭipadā. Katamā tisso? Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. Katamā ca, bhikkhave, āgāḷhā paṭipadā? Idha, bhikkhave, ekacco evaṃvādī hoti evaṃdiṭṭhi – ‘natthi kāmesu doso’ti. So kāmesu pātabyataṃ āpajjati. Ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.

“Bhikkhus, there are these three courses of conduct. What three? The indulgent course of conduct, the self-mortifying course of conduct, and the middle course of conduct. And what, Bhikkhus, is the indulgent course of conduct? Here, Bhikkhus, a certain person speaks thus and holds this view: ‘There is no fault in sensual pleasures.’ He becomes given to indulgence in sensual pleasures. This, Bhikkhus, is called the indulgent course of conduct.”

‘‘Katamā ca, bhikkhave, nijjhāmā paṭipadā? Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, na ehibhadantiko, na tiṭṭhabhadantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvāhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

“And what, monks, is the self-mortifying course of conduct? Here, monks, a certain person is a naked ascetic, of unrestrained conduct, licking his hands; he does not come when told, ‘Venerable sir, please come,’ nor does he stop when told, ‘Venerable sir, please stay’; he does not accept food brought to him, food prepared specially for him, or an invitation. He does not accept food from the mouth of a pot or a bowl, nor from across a threshold, a stick, or a pestle; not from between two people eating; not from a pregnant woman, a nursing woman, or a woman who has gone in among men; not from where food is collected by subscription; not where a dog is standing by; and not where flies are swarming. He does not accept fish or meat; he does not drink liquor, spirits, or sour gruel. He is one who goes to only one house for alms and takes only one morsel, or to two houses and takes two morsels… or to seven houses and takes seven morsels. He subsists on one serving, or on two servings… or on seven servings. He takes food once a day, or once every two days… or once every seven days. Thus he dwells committed to the practice of eating food by turns, even fortnightly.”

So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇhabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

“He feeds on greens, millet, or wild rice. He feeds on scraps of hide, water plants, or rice bran. He feeds on the scum of boiled rice, oil-cake, grass, or cow dung. He subsists on roots and fruits of the forest, eating what has fallen.”

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi [Pg.301] dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.

“He wears robes of hemp, robes of mixed-hemp, shrouds, rags from a dust heap, robes of tree bark, antelope hide, strips of antelope hide, robes of kusa grass, garments of bark, garments of wood-shavings, blankets of human hair, blankets of horsehair, or cloaks of owl’s feathers. He is one who plucks out his hair and beard, committed to the practice of plucking out hair and beard. He is one who stands continuously, rejecting seats. He is one who squats, committed to the exertion of squatting. He is one who lies on a bed of thorns; he makes his bed on thorns. He dwells committed to the practice of bathing in water three times a day, including the evening. Thus he dwells committed to the practice of tormenting and torturing the body in these various ways. This, monks, is called the self-mortifying course of conduct.”

‘‘Katamā ca, bhikkhave, majjhimā paṭipadā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā. Imā kho, bhikkhave, tisso paṭipadā’’ti.

“And what, monks, is the middle course of conduct? Here, monks, a monk dwells contemplating the body in the body—ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings… he dwells contemplating mind in mind… he dwells contemplating phenomena in phenomena—ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in regard to the world. This, monks, is called the middle course of conduct. These, monks, are the three courses of conduct.”

‘‘Tisso imā, bhikkhave, paṭipadā. Katamā tisso? Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. Katamā ca, bhikkhave, āgāḷhā paṭipadā…pe… ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.

“Monks, there are these three courses of conduct. What three? The indulgent course of conduct, the self-mortifying course of conduct, and the middle course of conduct. And what, monks, is the indulgent course of conduct? … This, monks, is called the indulgent course of conduct.”

‘‘Katamā ca, bhikkhave, nijjhāmā paṭipadā…pe… ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.

“And what, monks, is the self-mortifying course of conduct? … This, monks, is called the self-mortifying course of conduct.”

‘‘Katamā ca, bhikkhave, majjhimā paṭipadā? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati….

“And what, monks, is the middle course of conduct? Here, monks, a monk generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the maintenance, non-fading, increase, abundance, development, and completion of arisen wholesome states.”

‘‘Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe….

“He develops the basis of spiritual power that possesses concentration due to desire and formations of striving. He develops the basis of spiritual power that possesses concentration due to energy… He develops the basis of spiritual power that possesses concentration due to mind… He develops the basis of spiritual power that possesses concentration due to investigation and formations of striving.”

‘‘Saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti….

“He develops the faculty of faith… he develops the faculty of energy… he develops the faculty of mindfulness… he develops the faculty of concentration… he develops the faculty of wisdom…”

‘‘Saddhābalaṃ [Pg.302] bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti….

“He develops the power of faith… he develops the power of energy… he develops the power of mindfulness… he develops the power of concentration… he develops the power of wisdom…”

‘‘Satisambojjhaṅgaṃ bhāveti… dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti….

“He develops the enlightenment factor of mindfulness… he develops the enlightenment factor of investigation of phenomena… he develops the enlightenment factor of energy… he develops the enlightenment factor of rapture… he develops the enlightenment factor of tranquility… he develops the enlightenment factor of concentration… he develops the enlightenment factor of equanimity…”

‘‘Sammādiṭṭhiṃ bhāveti… sammāsaṅkappaṃ bhāveti… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti … sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti…. Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā. Imā kho, bhikkhave, tisso paṭipadā’’ti.

“He develops right view… he develops right thought… he develops right speech… he develops right action… he develops right livelihood… he develops right effort… he develops right mindfulness… he develops right concentration. This, monks, is called the middle course of conduct. These, monks, are the three courses of conduct.”

Acelakavaggo chaṭṭho.

The Sixth Chapter on the Naked Ascetics.

Tassuddānaṃ –

Therein, the summary verse is:

Satipaṭṭhānaṃ sammappadhānaṃ, iddhipādindriyena ca;

Balaṃ bojjhaṅgo maggo ca, paṭipadāya yojayeti.

The foundations of mindfulness, the right exertions, the bases of spiritual power, and the faculties; the powers, the factors of enlightenment, and the Path—these should be applied to the course of conduct.

(17) 7. Kammapathapeyyālaṃ

(17) 7. The Elaboration on the Courses of Kamma

164-183. ‘‘Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Bhikkhus, one endowed with three qualities is deposited in hell just as if brought there. What three? He himself takes life, he encourages others to take life, and he approves of taking life. Bhikkhus, one endowed with these three qualities is deposited in hell just as if brought there.”

‘‘Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti….

“Bhikkhus, one endowed with three qualities is deposited in heaven just as if brought there. What three? He himself abstains from taking life, he encourages others to abstain from taking life, and he approves of abstaining from taking life….”

‘‘Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti….

“He himself takes what is not given, he encourages others to take what is not given, and he approves of taking what is not given….”

‘‘Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti….

“He himself abstains from taking what is not given, he encourages others to abstain from taking what is not given, and he approves of abstaining from taking what is not given….”

‘‘Attanā [Pg.303] ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti….

“He himself engages in sexual misconduct, he encourages others in sexual misconduct, and he approves of sexual misconduct….”

‘‘Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti….

“He himself abstains from sexual misconduct, he encourages others to abstain from sexual misconduct, and he approves of abstaining from sexual misconduct….”

‘‘Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti….

“He himself speaks falsehood, he encourages others to speak falsehood, and he approves of speaking falsehood….”

‘‘Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti….

“He himself abstains from speaking falsehood, he encourages others to abstain from speaking falsehood, and he approves of abstaining from speaking falsehood….”

‘‘Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti….

“He himself speaks divisive speech, he encourages others in divisive speech, and he approves of divisive speech….”

‘‘Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti….

“He himself abstains from divisive speech, he encourages others to abstain from divisive speech, and he approves of abstaining from divisive speech….”

‘‘Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti….

“He himself speaks harsh speech, he encourages others in harsh speech, and he approves of harsh speech….”

‘‘Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti….

“He himself abstains from harsh speech, he encourages others to abstain from harsh speech, and he approves of abstaining from harsh speech….”

‘‘Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti….

“He himself engages in frivolous speech, he encourages others in frivolous speech, and he approves of frivolous speech….”

‘‘Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti….

“He himself abstains from frivolous speech, he encourages others to abstain from frivolous speech, and he approves of abstaining from frivolous speech….”

‘‘Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti….

“He himself is covetous, he encourages others in covetousness, and he approves of covetousness….”

‘‘Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti….

“He himself is not covetous, he encourages others in non-covetousness, and he approves of non-covetousness….”

‘‘Attanā [Pg.304] ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti….

“He himself has a mind of ill will, he encourages others in ill will, and he approves of ill will….”

‘‘Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti….

“He himself has a mind without ill will, he encourages others in non-ill will, and he approves of non-ill will….”

‘‘Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti ….

“He himself holds wrong view, he encourages others in wrong view, and he approves of wrong view….”

‘‘Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti.

“He himself holds right view, he encourages others in right view, and he approves of right view. Bhikkhus, one endowed with these three qualities is deposited in heaven just as if brought there.”

Kammapathapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on the Courses of Kamma is finished.

Tassuddānaṃ –

The summary verse for this:

Pāṇaṃ adinnamicchā ca, musāvādī ca pisuṇā;

Pharusā samphappalāpo ca, abhijjhā byāpādadiṭṭhi ca;

Kammapathesu peyyālaṃ, tikakena niyojayeti.

Taking life, taking what is not given, and sexual misconduct; false speech and divisive speech; harsh speech and frivolous speech; covetousness, ill will, and wrong view. The repetition series on the courses of kamma should be applied by way of the triad.

(18) 8. Rāgapeyyālaṃ

(18) 8. The Repetition Series on Lust

184. ‘‘Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā. Katame tayo? Suññato samādhi, animitto samādhi, appaṇihito samādhi – rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. ( )

184. “Bhikkhus, for the direct knowledge of lust, three qualities are to be developed. What three? The concentration on emptiness, the signless concentration, and the undirected concentration. Bhikkhus, for the direct knowledge of lust, these three qualities are to be developed.”

‘‘Rāgassa[Pg.305], bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime tayo dhammā bhāvetabbā.

“Bhikkhus, for the full understanding of lust… for its complete destruction… for its abandoning… for its exhaustion… for its fading away… for dispassion… for its cessation… for its relinquishment… for its final relinquishment, these three qualities are to be developed.”

‘‘Dosassa… mohassa… kodhassa… upanāhassa… makkhassa… palāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime tayo dhammā bhāvetabbā’’ti.

“For the direct knowledge… for the full understanding… for the complete destruction… for the abandoning… for the exhaustion… for the fading away… for dispassion… for the cessation… for the relinquishment… for the final relinquishment of ill will… delusion… anger… enmity… contempt… domineering… envy… stinginess… deceit… craftiness… obstinacy… impetuosity… conceit… arrogance… vanity… and negligence, these three qualities are to be developed.”

(Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.)

(The Blessed One said this. Satisfied, the bhikkhus delighted in the Blessed One’s statement.)

Rāgapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on Lust is finished.

Tassuddānaṃ –

The summary verse for this:

Rāgaṃ dosañca mohañca, kodhūpanāhapañcamaṃ;

Makkhapaḷāsaissā ca, maccharimāyāsāṭheyyā.

Lust, ill will, and delusion; anger, with enmity as the fifth; contempt, domineering, and envy; stinginess, deceit, and craftiness.

Thambhasārambhamānañca, atimānamadassa ca;

Pamādā sattarasa vuttā, rāgapeyyālanissitā.

Obstinacy, impetuosity, and conceit; arrogance and vanity; and negligence—these seventeen are spoken of, based on the Repetition Series on Lust.

Ete opammayuttena, āpādena abhiññāya;

Pariññāya parikkhayā, pahānakkhayabbayena;

Virāganirodhacāgaṃ, paṭinissagge ime dasa.

These ten are taught, connected with simile and by way of method: direct knowledge, full understanding, complete destruction, abandoning, exhaustion, fading away, dispassion, cessation, relinquishment, and final relinquishment.

Suññato animitto ca, appaṇihito ca tayo;

Samādhimūlakā peyyālesupi vavatthitā cāti.

The concentration on emptiness, the signless, and the undirected—these three, having concentration as their root, are also established in the Repetition Series.

Tikanipātapāḷi niṭṭhitā.

The Pāli of the Book of Threes is finished.