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Suttanta Pitaka
MAJJHIMA NIKAYA
Medium Length Discourses of the Buddha
A TRANSLATION OF
MAJJHIMAPANNASA PALI
• • •
Translated by
U HTIN FATT
Edited by
The Editorial Committee
Department for the Promotion and
Propagation of the Sasana
YANGON, MYANMAR
Sasana:2552 2008 Myanmar Era: 1370
Department for the Promotion and
Propagation of the Sasana
2006. 1000 Copies
The contents of this work may be reproduced or translated with the
prior permission of the Department for the Promotion and Propagation
of the Sasana,
YANGON, MYANMAR
Publish by
U Tun Mya Aung (Temporary Regd. No.549)
Deputy Director General, D.P.P.S
Printed for free distribution by
The Corporate Body of the Buddha Educational Foundation
11F., 55 Hang Chow South Road Sec 1, Taipei, Taiwan, R.O.C.
Tel: 886-2-23951198 , Fax: 886-2-23913415
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This book is strictly for free distribution, it is not for sale.
n
Namo tassa bhagavato arahato sammasambuddhassa
Veneration to the Exalted One, the
Homage-Worthy, the Perfectly
Self-Enlightened
j ij/ vt/
wT+
The Buddha is an Arahat and he is worthy of the highest
veneration. All beings including devas and brahmas venerate the
Buddha because the Buddha is the Supreme One, who has
extinguished all defilements, who has become perfectly self-
enlightened through realization of the Four Ariya Truths, and
who is endowed with the six great qualities of glory, namely,
*
Issariya (supremacy), Dhamma (knowledge of the Path to
Nibbana), Yasa (fame and following), Sin (noble splendour of
appearance), Kama (power of accomplishment) and Payatta
(diligent mindfulness).
in
FOREWORD
It is with great pleasure that we are now able to publish
the complete book of Majjhimapannasa. When the Myanmar
Pitaka Association stalled publishing books from the five Nikayas,
most of the books were translations of selected suttas and not
complete books. This is because the Myanmar Pitaka Associa¬
tion wished to present to the Public Pitaka translations covering
a wide range of the dhamma within a short time. Of the fifty
suttas from the Majjhimapannasa, twenty-five suttas have been
published by the Myanmar Pitaka Association in 1990. The
present book fills up the gaps in that book, "Twenty-five Suttas
from Majjhimapannasa.” We sincerely hope that the present
book will be warmly received by all our readers.
Dr. Myo Myint
Director General
Department for the Promotion and
Propagation of the Sasana
IV
INTRODUCTION
The Myanmar Pitaka Association (M.P.A), before its
incorporation with the Department for the Promotion and Propa¬
gation of the Sasana (D.P.P.S), had published three books from
the Majjhima Nikaya containing 25 suttas in each, with a view
to introducing the reading public to the contents of the Pali
Texts contained in the Collection of the Middle Length sayings
of the Buddha which altogether comprise 152 suttas, i.e, the first
division of the Collection (Mulapannasa) with 50 suttas, the
second division of the Collection (Majjhimapannasa) with 50
suttas and the third division of the Collection (Uparipannasa)
with 52 suttas. “Collection” is a term denoting Nikaya in Pali.
Having thus resorted to supplying roughly half of the contents of
the Pitaka texts of the Nikaya, to the reading public, we have
followed it up with the responsibility of filling the remaining
half. In this task the first book in full has been published; the
second and the third, have been edited and are ready for
printing.
The discourses in the Majjhimapannasa refer to the five
major social groups of ancient India, namely: householders
(gahapati), monks (bhikkhus), wandering ascetics (paribbajakas),
royality (rajas) and brahmins (brahmanas). Each of these groups
is classified under its sub-division or Vagga. The first three were
translated by U Htin Fatt, and the other two by U Ko Lay. The
preliminary editing of the first set of selection of suttas was done
by U Myo Min, Chief Editor, with the assistance of U Tin
Nwe, Editor, and approved by the Editorial Committee of the
M.P.A. The remaining suttas were edited by the Editorial Com¬
mittee of the D.P.P.S.
The sayings of the Buddha can be summed up in three
words-morality, concentration and knowledge (Slla, Samadhi,
Panna). As the collection of discourses here are addressed to
various hearers with varying levels of spiritual enlightenment, it
contains an assortment of wise sayings either spoken spontane¬
ously or in reply to a query.
v
VI
Introduction
The One who is training himself for Arahatship
Once the Sakyans of Kapilavatthu invited the Bhagava
and requested him to honour a newly-built council hall with the
Bhagava’s first use of it. The Bhagava consented. At the newly
built council hall, the Bhagava took a rest while assigning the
job of enlightening the Sakyans with a talk, to the Venerable
Ananda. On behalf of the Sakyan princes, Mahanama acted as
the spokesman.
The Venerable Ananda spoke to Mahanama on the
requirements of a new disciple along the lines of the ariyan
discipline. Ananda’s speech may be condensed as follows:
In this Teaching (Sasana), an ariya disciple is fully
possessed of morality. He observes restraint according to the
fundamental Principles of Patimokkha. He guards the door of
sense-faculties. He eats in moderation. He practises vigilance. He
is endowed with the seven attributes of the virtuous, namely: (a)
He has implicit faith in the Buddha and his Perfect Enlighten¬
ment, (b) He has a sense of shame to do evil (c) He dreads
doing wrong; (d) He has heard much of the Buddha’s teachings:
(e) He has resolute effort, (f) He has prudent mindfulness, (g)
He has insight wisdom.
An ariya disciple attains at will, without difficulty, and
without trouble, the four jhanas which bring bliss in this very life.
When the ariya disciple has advanced to such state he is
said to be one who has completely practised the training of
oneself. He is then endowed with Vipassana practice by which
his mind is likened to an egg that is fresh and sound being
without any defilements, and will enable him to break the shell
of ignorance, thus hatching the chicks safely. By virtue of the
purity of mindfulness and the incomparable equanimity, he wins
the knowledge of past existences. Then he becomes endowed
with the Divine Power of Sight, and finally gains emancipation
of mind and emancipation by insight. (Sekha Sutta)
Introduction
• 9
VI1
The mind liberated
At one time when the Venerable Ananda was residing
in the village of Beluva near Vesali, a citizen of Atthaka by the
name of Dasama asked the Venerable Ananda whether the
Bhagava had taught how to liberate the Unliberated mind. He
wanted to know whether there is any one dhamma whereby the
asavas can be got rid of and the seeker-after-truth gain perfect
safety from bondage (which means Nibbana).
The Venerable Ananda taught him the method of stead¬
fast mindfulness by which one can attain the four rupa jhanas,
the four sublime states of goodwill (metta), compassion, sympa¬
thetic joy and equanimity, and three ariya jhanas of Infinity of
Space, Infinity of Consciousness and Nothingness. Since each of
these eleven ways leads to Nibbana the man from Atthaka was
highly pleased. He said that whereas he came in search of a
treasure trove he found eleven treasure troves all once. It may be
noted here that the fourth arupa jhana of Neither Consciousness
nor Non-consciousness is not included in this list because it is
difficult for disciples to take it as a subject for Insight meditation.
How arahatship can be achieved: Discourse at Kitagiri
During his sojourn at Kitagiri a small town in the
country of Kasi, the Bhagava discoursed on the benefits of
understanding the sensations, proceeding to the various levels of
attainment by bhikkhus. He enumerated seven types of individu¬
als, such as those called Ubhatobhagavimutta who have won
arupa samapatti as well as arahatta phala; those called pannavimutta
who gained Insight-knowledge through Vipassana practice; etc.
Then the Bhagava said: “Bhikkhus! I do not speak of the
attainment of arahattaphala at the very beginning. Indeed, bhikkhus,
the attainment of arahattaphala is achieved by training, by perfor¬
mance, and by course of practice, all in proper stages. He then
described the matter as follows. First, there must be the arising
of confidence in the teacher. The disciple attends on the teacher
and listens attentively to the teacher’s words. By attentively
listening, he hears the dhamma. He bears the dhamma in mind.
Bearing it in mind, he ascertains the meaning of the teaching.
Vlll
Introduction
Having ascertained it, he grasps the significance of the teaching.
When the significance is understood, desire to strive for Insight
arises. When desire arises there is endeavour. In endeavouring,
he contemplates phenomena. Contemplating phenomena, he makes
the utmost exertion to achieve Magga Insight. Then, with mind
intensely directed towards Nibbana, he realizes Nibbana with
(the strength of) his mental aggregates. And also he sees it
penetratingly with Magga Insight. (Kltagiri Sutta)
On the Classification of Sensations
Once, Pancakanga the carpenter disputed with the Ven¬
erable Udayl on the question of sensations. The Bhagava ex¬
plained to Pancakanga the carpenter that he disputed with Udayl
only because he could not accept Udayi’s classification of
sensation into three kinds since he had recognized only two
kinds according to his classification, i.e, as he had remembered
what was taught. The Bhagava explained thus: “Dhamma is
taught by me according to classification,” and he further de¬
scribed, how in this matter there are two or three or six or
eighteen or thirty-six or one hundred and eight sensations, ac¬
cording to classification.
The five strands of sense-pleasure cause joy or happiness.
Whatever happiness arises in consequence of these five strands
of sense-pleasure, it is called happiness in sense-pleasures. There
are other kinds of happiness more excellent and exquisite than
the happiness in sense-pleasures. And he explains about how
one may enter and abide in the first jhana. This is the other
happiness that is more excellent and exquisite than the happiness
in sense-pleasures.
Then the Bhagava goes on to explain how the attainment
of the second jhana is superior to the happiness experienced in
the first jhana, how the third jhana is superior to that of the
second, how the fourth jhana, . how the plane of infinite
akasa. how the plane of neither perception nor non-percep¬
tion . how the cessation of perception and sensation is more
excellent and exquisite than that happiness. The Bhagava winds
Introduction
IX
up his talk by saying that he does not lay down that it is only
pleasant sensation that belongs to happiness; in fact, whenever,
wherever, whatever happiness is found it belongs to happiness.
(Bahuvedanlya Sutta)
On the Omniscence (Sabbannuta nana) of the Buddha
On one occasion, the Buddha paid a visit to a wander¬
ing ascetic named Vaccha while the latter was residing in the
Wanderers’ Park near Vesall. The ascetic warmly welcomed
him and asked a question thus: “Venerable Sir, do you admit to
knowing all and seeing all, and to possession of perfect knowl¬
edge and vision by saying, ‘Whether I am walking or standing
or sleeping, or waking, my knowledge and vision are constantly
and continually present’?’’ The Bhagava replied that it would not
be true to say so, and continued saying this: “Vaccha! He who
says so, and continued saying this: “Vaccha! He who says
‘Samaria Gotama has the threefold knowledge’ would be saying
what I say. By the threefold knowledge the Buddha meant
knowledge of past Existences (Pubbenivasanussati nana), Divine
Power of Sight. (Dibbacakkhu nana), and Emancipation through
extinction of asavas (Asavakkhaya nana) (c.f. the brahmanic
term ‘tevijja’ which means knowledge of the three Vedas). In
this connection, the Commentary points out that the Buddha, by
adverting his mind, could exercise the Sabbannutannana when¬
ever he wished. (Tevijjavaccha Sutta)
The Ten Qualities of an arahat
While the Buddha was staying in Anathapindika’s mon¬
astery near SavatthI, a bhikkhu called Bhaddali put the question
to the Bhagava why there were formerly fewer rules of training
but more bhikkhus who were established in profound knowledge
(i.e, arahatship), why there are now more rules of training but
fewer bhikkhus who are established in profound knowledge. The
Bhagava explained to him that when beings are deteriorating,
when true dhamma is vanishing away, there are more rules of
training and fewer bhikkhus established in profound knowledge.
The Bhagava further said: “Not until some conditions which
X
Introduction
cause asavas to appear here in the order does the Teacher, lay
down a rule of training for disciples. But when some conditions
which cause asavas, appear here in the order, then the Teacher
lays down a rule of training for disciples so as to ward off those
very conditions which cause asavas to appear. After giving fuller
explanations regarding the question, the Bhagava taught Bhaddali
this disquisition on dhamma with the parable of the thoroughbred
colt. Herein, a skilled horse-trainer trains a beautiful thorough¬
bred. Although the horse has to struggle before getting used to
the training, after the continual training, the gradual training, it is
brought to perfection. When it becomes endowed with ten
qualities, it is worthy of a king, a royal treasure, and it is
reckoned as an attribute of royalty. Even so, if a bhikkhu is
endowed with ten qualities, he is worthy of receiving offerings
brought even from afar, worthy of receiving special gifts, worthy
of receiving offerings made for well-being in the hereafter,
worthy of being paid obeisance with joined palms raised to the
forehead; he becomes the incomparable fertile field for all to sow
the seeds of merit. What are the ten qualities? Herein, a bhikkhu
is endowed with right view of an *asekha; is endowed with the
right thought of an asekha; is endowed with the right speech of
an asekha; is endowed with the right action of an asekha; is
endowed with the right livelihood of an asekha; is endowed with
the right endeavour of an asekha; is endowed with the right
mindfulness of an asekha; is endowed with the right concentra¬
tion of an asekha; is endowed with the right knowledge of an
asekha; is endowed with the right emancipation of an asekha
(Bhaddali Sutta)
Ascetic Magandiya Sees the light
Magandiya, a wandering ascetic, believed that Samana
Gotama, by teaching to restrain the five sensual objects, was a
destroyer of prosperity. He believed so because brahmanic scrip¬
tural texts said so. The Bhagava explained to him that a certain
* Asekha: one who is perfect in knowledge, an arahat.
Introduction
person who had previously enjoyed the five sensual objects as
pleasurable, on knowing truly the origin of these five sensual
objects, their cessation, their enjoyableness, their faults and the
(way of) escape from attachment to them, gives up caring for
them. When the burning caused by them has thus been quelled,
he might abide in internal tranquillity of mind, free of thirst for
them. The Bhagava told Magandiya how he, as a layman, had
enjoyed sense-pleasures to the full, but now that he knows truly
the origin of sense-pleasures, their cessation, their enjoyableness,
their faults, and the (way of) escape from attachment to them,
and giving up craving for sense-pleasures, removing the burning
caused by sense-pleasures, he abides in internal tranquillity of
mind, free of thirst for them.
The Bhagava then gives the example of a person who
has indulged in pleasures of the senses and who is reborn in the
realm of Tavatimsa devas on account of doing acts of merit.
There, when he has enjoyed deva pleasures, he does not long
for human pleasures. This is because the sense-pleasures of the
devas are far superior to human sense-pleasures. The Bhagava
gives an example of a Leper who roasts his body over a pit of
live coals by way of finding relief from itching in his rotting
abscess and open sores on the body. After he has been cured of
leprosy, he would no longer resort to the pit of glowing coals.
The Bhagava further illustrates his talk by saying that if
Magandiya were to be taught the way to end suffering, it would
be like a physician trying to cure a man born blind, failing to
bring eyesight to the man. But Magandiya insisted that he had
full confidence in the Bhagava, that the Bhagava’s teaching
would be good for him, i.e, give him the necessary eyesight.
The Bhagava then told Magandiya to seek the company
of men of virtue, thereby hear the true dhamma. Hearing the true
dhamma, he will take up the course of practice which is in
conformity with the dhamma leading to Nibbana. Taking up the
course of practice, he will know for himself and see for himself,
“These five aggregates are diseases, abscesses and thorny spikes.
Here, (in the realization of Nibbana) diseases, abscesses and
Xll
Introduction
thorny spikes cease altogether without remainder. With the ces¬
sation of clinging in me, bhava (Kamma-actions that cause
further existence) ceases; with the cessation of bhava, rebirth
ceases; with the cessation of rebirth, ageing, death, grief, lamen¬
tation, pain, distress and despair cease. Thus occurs the cessation
of that entire mass of dukkha.” When this was said, Magandiya
gained the eye of dhamma. He asked for entry into bhikkhuhood,
and with due diligence became an Arahat. (Magandiya Sutta)
The Buddha’s Rejection of the Idea of Class Superiority
The Brahmin Esukari posed the question of the four
classes of people, i.e, the Brahman a or the Brahmin class, the
Khattiya or the warrior class, the Vessa or the merchant class
the Sudda or the Working class. Esukari, as all other brahmins,
believed that the brahmanas were the superior class among the
four classes. The Bhagava did not agree. He explained with the
example of making a fire. A fire may be made by using teak-
wood, sal wood, pine wood, or sandal wood. It produces heat;
it possesses flame, colour and radiance, regardless of the fuel
used.
It can perform various fanctions of fire. Fire made by one
bom into the Khattiya lineage, possesses the same qualities as
one made by someone born into the brahmin lineage, or one
born into the Sudda lineage. In a similar manner, if a person of
the Khattiya lineage renounces hearth and home for the homeless
life of a recluse and holds right views, he can fulfil the
meritorious dhamma which is the right way to Nibbana.
Brahmin Esukari was enlightened by the Bhagava’s dis¬
course and he became a disciple of the Buddha for life. (Esukari
Sutta)
The Buddha’s teaching is essentially a doctrine of libera¬
tion. It is meant to lead us out from the world with its attractions
and dangers to the unconditioned state of freedom, Nibbana. An
aspirant to the supramundane (Lokuttara) dhamma is required to
make the renunciation. He must be able to renounce personal
attachments and worldly preoccupations.
Introduction
xm
This introduction is just a bare sample of some of the
discourses contained in the middle part of the Majjhima Nikaya.
All the discourses are more or less complete in themselves for
the reader to make note of the message conveyed therein, and
most important of all, to arouse oneself into action for fulfilment
of the dhamma leading to the Deathless Nibbana.
May all our readers have their eagerness for the great
quest sufficiently kindled. May all of them gain the fruit of their
earnest efforts.
May the Buddha’s Teaching shine forth
like the radiant sun!
The Editorial Committee
Department for the Promotion and
Propagation of the Sasana
Kaba Aye, Yangon
the 3 rd May, 2004
MYANMAR PITAKA ASSOCIATION
EDITORIAL COMMITTEE
Doctrinal Adviser . Sayadaw U Kumara, B.A.,
Dhammacariya (Siromani, Vatamsaka).
Chairman . U Shwe Mra, B.A.,I.C.S. Retd.,
Former Special Adviser, Public Ad¬
ministration Division, E.S.A., United
Nations Secretariat
Members . U Nyun, B.A., I.C.S. Retd., Former
Executive Secretary, United Nations
Economic Commission for Asia and
the Far East; Former Vice-President,
World Fellowship of Buddhists.
. U Myint Too, B.Sc, B.L., Barrister-
at-law, Vice-president, All Burma Bud¬
dhist Association.
Member and Honorary,. Daw Mya Tin, M.A., Former Chief
Chief Editor Editor Head of Geography Depart¬
ment, Institue of Education. Yangon.
Doctrinal Consultant . U Kyaw Htut, Dhammacariya; Former
Editor in-chief of the Board for Bur¬
mese Translation of the Sixth Synod
Pali Texts.
Aditional Chief Editor. U Myo Min, M.A., B.L., Former Pro¬
fessor of English, Yangon University.
Editors . U Hla Maung, B.A., B.L.
. U Tin U, B.A., B.L.
Editor and Secretary . U Tin Nwe, B.Sc.
xix
Department for the Promotion and Propagation
of the Sasana
EDITORIAL COMMITTEE
Chaiiperson - Daw Mya Tin, M.A., Maha-
saddhammajotikadhaja, Former Head
of Geography Department, Institute
of Education (Retd.)
Doctrinal Consultants - U Aye Naing, B.A., Dhamma- cariya,
Mahasaddhammajotikadhaja, Assistant
Director, Department of Religious
Affairs (Retd.)
U Maung Maung Lay, B.A., R.L.,
Dhammacariya; Siromani (Patha-
magyaw) Assistant Director (Retd.),
General Administration Department:
Additional Patron, State Pariyatti
Sasana Universities.
U Thein Aung, M.A., Dip in San¬
skrit, Sasanadhaja dhammacariya and
Pariyatti Sasanahitadhammacariya
(Mdy); Deputy Director, Department
of Religious Affairs (Retd.)
Members - U Tin U, B.A., B.L., Maha¬
saddhammajotikadhaja.
U Myint Maung, B.A. (Hons.), M.S.,
Former Head of Department (Admin),
Yangon University of Education
(Retd.)
Daw Mya San Aye, M.B.B.S (Ygn),
F R.C.O.G (U.K)
U Khin Aung, B.A. (English),
Staff Officer, D.P.P.S. (Retd.)
U Nyunt Thaung, B.A. Staff Officer,
D.P.P.S (Retd)
xv
CONTENTS
(i) Gahapati Vagga
1. KANDARAKA SUTTA
Discourse to Kandaraka ...
Page
3
2. ATTHAKANAGARA SUTTA
Discourse to a Citizen of Atthaka ... ... 18
• •
3. SEKHA SUTTA
Discourse on one who is Training Himself
for Arahatship ... ... ... 25
4. POTALIYA SUTTA
Discourse to Potaliya ... ...‘ ... 35
5. JIVAKA SUTTA
Discourse to Jlvaka ... ... ... 48
6. UPALI SUTTA
Discourse Concerning Upali ... ... 53
7. KUKURAVATIKA SUTTA
Discourse Regarding One Practising
the Canine Way ... ... ... 72
8. ABHAYARAJAKUMARA SUTTA
Discourse to Prince Abhayarajakumara ... 79
9. BAHUVEDANIYA SUTTA
Discourse on Manifold Sensations ... ... 84
10. APANNAKA SUTTA
• •
Discourse on the Dhammas of Unerring
Certainty ... ... ... 89
xvn
XV111
Contents
Page
(ii) Bhikkhu Vagga
1. AMBALATTHIKA RAHULOVADA SUTTA
• •
Discourse of Exhortation to Rahula at Ambalatthika 111
• •
2. MAHA RAHULOVADA SUTTA
The Major Discourse of Exhortation to Rahula 119
3. CULA MALUKYA SUTTA
The Lesser Discourse to Malukya ... ... 129
4. MAHA MALUKYA SUTTA
The Major Discourse to Malukya ... ... 137
5. BHADDALI SUTTA
Discourse to Bhaddali ... ... ... 147
6. LATUKIKOPAMA SUTTA
Discourse with the Simile of the Skylark ... 161
7. CATUMA SUTTA
Discourse at Catuma ... ... ... 173
8. NALAKAPANA SUTTA
Discourse at Nalakapana ... ... ... 182
9. GOLIYANI SUTTA
Discourse Concerning Goliyani ... ... 193
10. KITAGIRI SUTTA
Discourse at Kitagiri ... ... ... 199
(iii) Paribbajaka Vagga
1. TEVIJJAVACCHA SUTTA
Discourse to Vaccha on the Threefold
Knowledge ... ... ... 217
Contents
xix
2. AGGIVACCHA SUTTA
Discourse to Vaccha with Fire Simile
3. MAHAVACCHA SUTTA
The Major Discourse to Vaccha
4. DlGHANAKHA SUTTA
Discourse to Dlghanakha ...
5. MAGANDIYA SUTTA
• •
Discourse to Magandiya ...
6. SANDAKA SUTTA
Discourse to Sandaka
7. MAHASAKULUDAYI SUTTA
The Long Discourse to Sakuludayi ...
8. SAMANAMUNDIKA SUTTA
• •
Discourse to the Samanamundika
• • •
9. CULASAKULUDAYI SUTTA
The Shorter Discourse to Sakuludayi
10. VEKHANASA SUTTA
Discourse to Vekhanasa ...
(iv) Raja Vagga
1. GHATIKARA SUTTA
Discourse about Ghatikara
2. RATTHAPALA SUTTA
• *
Discourse Concerning Ratthapala
Page
222
232
245
252
268
287
313
321
334
343
355
XX
Contents
Page
3. MAGHADEVA SUTTA
Discourse on Maghadeva ... ... ... 375
4. MADHURA SUTTA
Discourse Delivered in Madhura ... ... 386
5. BODHIRAJAKUMARA SUTTA
Discourse to Prince Bodhi ... ... 395
6. ANGULIMALA SUTTA
Discourse Concerning Angulimala ... ... 422
7. PIYAJATIKA SUTTA
Discourse on love as the Origin of Unhappiness 431
8. BAHIT1KA SUTTA
Discourse on Bahiti Cloth ... ... 438
9. DHAMMACETIYA SUTTA
Discourse on the Veneration of the Dhamma ... 445
10. KANNAKATTHALA SUTTA
• •
Discourse at Kannakatthala ... ... 453
(v) Brahmana Vagga
1. BRAHMA YU SUTTA
Discourse Concerning Brahmayu ... ... 465
2. SELA SUTTA
Discourse Concerning Sela... ... ... 482
3. ASSALAYANA SUTTA
Discourse Concerning Assalayana ... ... 491
Contents
xxi
Page
4. GHOTAMUKHA SUTTA
Discourse Concerning Brahmin Ghotamukha ... 503
5. CANKI SUTTA
Discourse Concerning Brahmin Caiiki ... ... 518
6. ESUKARI SUTTA
Discourse to Esukari ... ... ... 536
7. DHANANJANI SUTTA
Discourse Concerning Brahmin Dhananjani ... 556
8. VASETTHA SUTTA
• •
Discourse to Vasettha ... ... ... 561
9. SUBHA SUTTA
Discourse to Subba ... ... ... 572
10. SANGARAVA SUTTA
Discourse to Saiigarava ... ... ... 586
Namo tassa bhagavato arahato sammasambuddhassa
(i) GAHAPATI VAGGA
1. Kandaraka Sutta
?. Atthakanagara Sutta
3. Sekha Sutta
4. Potaliya Sutta
5. Jlvaka Sutta
6. Upali Sutta
7. Kukkuravatika Sutta
8. Abhayarajakumara Sutta
9. Bahuvedamya Sutta
10. Apannaka Sutta
1. KANDARAKA SUTTA
Discourse to Kandaraka
1. Thus have I heard:
At one time .he Bhagava was staying with a large
company of the Order of bhikkhus on the bank of Gaggara
Lake near the city of Campa. At that time, Pessa, the son of
the elephant driver, and Kandaraka, a wandering ascetic ap¬
proached the Bhagava. Having approached him, Pessa, the el¬
ephant driver's son, made obeisance to the Bhagava and sat in
a suitable place. Kandaraka, a wandering ascetic, exchanged
courteous greetings with the Bhagava, and having finished cour¬
teous and memorable words, stood in a suitable place. Kandaraka,
a wandering ascetic, standing in a suitable place made a round
of viewing the bhikkhus who maintained absolute peace and
quiet 1 and said to the Bhagava: “Wonderful, friend Gotama!
Marvellous, friend Gotama! How well has friend Gotama trained
the Order of bhikkhus! Those Bhagavas, Worthy of Special
Veneration and Perfectly Self-enlightened, who appeared in the
past, must have trained the Order of bhikkhus to such an extent
as the way they are at present being trained rightly and well
by friend Gotama. Those Bhagavas, Worthy of Special Venera¬
tion and Perfectly Self-enlightened, who are to appear in the
future will certainly train the Order of bhikkhus to such an
extent as the way they are L ing at present trained rightly and
well by friend Gotama.
2. That is so, Kandaraka! That is so, Kandaraka! Just as
I have at present trained the Order of bhikkhus, so also had the
Bhagavas, Worthy of Special Veneration and Perfectly Self-
enlightened, who appeared in the past, trained the Order of
bhikkhus rightly and well to such an extent. And so will the
Bhagavas, Worthy of Special Veneration and Perfectly Self-
enlightened, who will appear in the future, train the Order of
1. Literally, “remained silent and remained silent,” tunhi bhutam tunhi
bhutam
4
Gahapati Vagga
bhikkhus rightly and well to such an extent as I have at present
trained them.
In the Order of bhikkhus, Kandaraka, there are bhikkhus.
Worthy of Special Veneration, having exhausted the asavas,
accomplished the practice (of the Path), having done what was
to be done, having laid down the burden, having achieved their
own benefits, having utterly removed all fetters of existence, and
attained liberation from defilements through true knowledge. In
this Order of bhikkhus, Kandaraka, there are bhikkhus who are
undergoing training, who are constant in morality, lead a moral
life, and who are possessed of wisdom and lead a life of
wisdom. They abide with a mind well established in the four
methods of steadfast mindfulness. What are the four? In this
Teaching, Kandaraka, the bhikkhu remains contemplating the
body in the body with diligence, comprehension and mindful¬
ness, dispelling covetousness and distress concerning the world.
He also remains contemplating sensations in sensations
with diligence, comprehension and mindfulness, dispelling covet¬
ousness and distress concerning the world.
He also remains contemplating the mind in the mind with
diligence, comprehension and mindfulness, dispelling covetouness
and distress concerning the world.
He also remains contemplating the dhammas in the dhammas
with diligence, comprehension and mindfulness, dispelling
covetouness and distress concerning the world.
3. When this was said thus, Pessa, the son of the
elephant driver, spoke to the Bhagava thus: “Wonderful, Vener¬
able Sir! Marvellous, Venerable Sir! How well has the Bhagava
proclaimed the four methods of steadfast mindfulness for the
purification (of the mind) of beings, for overcoming sorrow and
lamentation, for the complete destruction of pain and distress, for
the attainment of ariya magga and for the realization of Nibbana!
Venerable Sir! we, too, who are laymen clad in white, abide,
from time to time, with mind well established in these four
methods of mindfulness.
Kandaraka Sutta
5
Venerable Sir! In this Teaching, we remain contemplating
the body in the body with diligence, comprehension and mind¬
fulness, dispelling covetousness and distress concerning the world.
We remain contemplating sensations in the sensations
with diligence, comprehension and mindfulness, dispelling covet¬
ousness and distress concerning the world.
We remain contemplating the mind in the mind with the
diligence, comprehension and mindfulness, dispelling covetous¬
ness and distress concerning Me world.
We remain contemplating the dhammas in the dhammas
with diligence, comprehension and mindfulness, dispelling covet¬
ousness and distress concerning the world.
How wonderful, Venerable Sir, how marvellous, Vener¬
able Sir, that the Bhagava knows what is and what is not for
the welfare of beings in such human tangle, such waste, such
human hypocrisy. Venerable Sir! The ways of the men are
indeed impenetrable like the jungle; but those of beasts are quite
plain. Venerable Sir! I am able to tame an elephant that is worth
taming. In the duration of time that I drive one of them back
and forth in Campa, he will exhibit all his treachery, crooked¬
ness, wiles and deceptions. But, Venerable Sir, our slaves,
servants and workers behave one way, while they speak in
another way and think in yet another way. How wonderful.
Venerable Sir! How marvellous, Venerable Sir, that the Bhagava
knows what is, and what is not, for the welfare of beings in
such human tangle, such human waste, such human hypocrisy.
Venerable Sir! The ways of men are indeed impenetrable like
the jungle; but those of beasts are quite plain.
4. Pessa, so it is! Pessa, so it is! The ways of men are
indeed impenetrable like the jungle, Pessa, but those of beasts
are quite plain. In this world, Pessa, there are four kinds of
person. And what are the four?
In this world, Pessa, a certain person torments himself
and is given to the constant practice of tormenting himself.
In this world, Pessa, a certain person torments others and
is given to the constant practice of tormenting others.
Gahapati Vagga
In this world, Pessa, a certain person torments himself
and is given to the constant practice of tormenting himself and
at the same time torments others and is given to the constant
practice of tormenting others.
In this world, Pessa, a certain person does neither torment
himself nor is given to the constant practice of tormenting
himself, and who also neither torments others, nor is given to the
constant practice of tormenting others. He, neither tormenting
himself nor tormenting others, lives nobly like a Brahma, in this
very life, without suffering from the hunger (of craving) but,
enjoying peace, coolness and happiness. And, Pessa, which of
these four kinds of person appeal to your mind?
Venerable Sir! The person who torments himself and is
given to the constant practice of tormenting himself does not
appeal to my mind.
Venerable Sir! The person who torments others and is
given to the constant practice of tormenting others also does not
appeal to my mind.
Venerable Sir! The person who torments himself and is
given to the constant practice of tormenting himself, and at the
same time torments others and is given to the constant practice
of tormenting others also does not appeal to my mind.
Venerable Sir! The person who neither torments himself
nor is given to the constant practice of tormenting himself, and
at the same time who neither torments others, nor is given to the
constant practice of tormenting others, and who, neither torment¬
ing himself nor tormenting others, lives nobly like a Brahma, in
this very life, without suffering from the hunger (of craving), but
enjoying peace, coolness and happiness. This person alone appeals
to my mind.
5. Pessa! Why do these three persons stated before not
appeal to your mind?
Venerable Sir! The person who torments himself and is
given to the constant practice of tormenting himself, torments
and persistently torments himself whereas he himself desires
pleasure and abhors pain. That is why this person does not
appeal to my mind.
Kandaraka Sutta
7
Venerable Sir! The person who torments others and is
given to the constant practice of tormenting others, torments and
persistently torments others who desire pleasure and abhor pain.
That is why this person does not appeal to my mind.
Venerable Sir! The person who torments himself and is
given to the constant practice of tormenting himself and at the
same time torments others and is given to the constant practice
of tormenting others, torments himself and also others who desire
pleasure and abhor pain. That is why this person does not
appeal to my mind.
Venerable Sir! The person who does not torment himself
and is not given to the constant practice of tormenting himself,
and who does not torment others and is not given to the
constant practice of tormenting others, lives nobly like a Brahma
in this very life, freed from the hunger (of craving) but enjoying
peace, coolness and happiness; he does not torment or persis¬
tently torment himself and others who desire pleasure and abhor
pain. That is why this person appeals to my mind.
Venerable Sir! Let us take leave of you. We are busy,
having many things to do.
Pessa! You know your own time (to leave), said the
Bhagava. Then, Pessa, the elephant driver's son, being satisfied
and delighted with the words of the Bhagava, got, up from his
seat, paid homage to the Bhagava, keeping him to his right side,
and went away.
6. Soon after Pessa, the son of the elephant driver, had
left the Bhagava said to the bhikkhus:
Bhikkhus! Pessa, the elephant driver's son is wise. He is
a man of great wisdom. If only he sat a while longer till I had
expounded in detail about the four kinds of person, he would be
greatly benefitted 2 . But, bhikkhus, even by hearing this much,
Pessa, son of the elephant driver, has benefitted much.
Now is the time, Venerable Sir, for the Bhagava, now is
the time for the Sugata, who always speaks what is beneficial
2. It means Pessa would have Stream-entry Knowledge, Sotapatti Magga
(The Commentary)
Gahapati Vagga
(for the welfare of mankind), to make a detailed exposition of
the four kinds of person. Having heard it from the Bhagava, the
bhikkhus will bear it well in mind.
O bhikkhus! In that case, listen and pay good attention!I
will speak. Very well, Venerable Sir, responded the bhikkhus.
7. Bhikkhus! Who is the person that torments himself and
is given to the constant practice of tormenting himself? Bhikkhus!
In this world there is a certain person goes about naked, adopts
loose habits (of urinating or defecating while standing), wipes his
(stool), with his hand, does not accept alms-food from one who
says ‘Come, Sir!; does not accept alms-food from one who says
‘Wait, Sir!; does not accept alms-food brought before he shows
up; does not accept alms-food prepared purposely for him; does
not accept alms-food offered by invitation.
He does not accept alms-food ladled out from the pot or
the food-basket; does not accept alms-food offered across the
threshold, or across the stick, or across the pestle, does not
accept alms-food offered when two persons are eating together;
does not accept alms-food offered by a pregnant woman, or by
a woman giving suck, or by a woman cohabiting with a man;
does not accept alms-food collected from the public by induce¬
ment; does not accept alms-food where a dog awaits feeding;
does not accept alms-food swarming with flies.
He does not take fish or meat; does not take fermented
beverages or spirits or fermented gruel buried in husks.
He goes for alms-food to one house only and takes only
one morsel. He goes for alms-food to two houses and takes only
two morsels ...p... He goes for alms-food to seven houses and
takes only seven morsels. He remains contented with only one
small cupful of alms-food or only two small cupfuls of food
...p... he remained contented with only seven small cupfuls of
food. He takes food only on alternate days, or only once after
two days ...p... He takes food once in seven days; thus in this
manner, he dwells with the practice of taking food at long
intervals up to once every half-month.
He maintains himself on green vegetables or on millet, or
on wild rice, or on scraping of leather, or on duckweed, or on
Kandaraka Sutta
broken rice, or on overcooked crust of rice, or on sesamum oil
cake, or on grass, or on cowdung. He lives on wild roots, wild
fruits, berries and fruits falling from trees by themselves.
He wears coarse hempen clothes, or clothes of hemp
interwoven with other fibres, or clothes made from shroud, or
rags found discarded on dust heaps, or clothes made of barks or
of a black antelope hide,or of strips of black antelope hide,
wears clothes made of kusa grass or of fibres, or of strips of
wood; wears clothes made of human hair or of horse tails or of
owl-feather.
He plucks out his hair and his beard, and is given to the
practice of plucking out hair and beard. He is given to the
practice of standing upright refusing a seat. He squats on the
haunches and he is given to the practice of squatting on the
haunches. He lies on a bed of thorns and sleeps on it. He abides
in the habit of descending into the water for the third time in the
evenings. Thus, he dwells with this practice of incessantly
tormenting and torturing the body in these various ways. This,
bhikkhus, is said to be the person who torments himself and is
given to the constant practice of tormenting himself.
8. Bhikkhus! Who is the person that torments others and
is given to the constant practice of tormenting others? Bhikkhus!
In this world, a certain person is slaughterer of sheep, slaughterer
of pigs, slaughterer of birds and slaughterer of beasts, hunter,
fisherman, or a thief or a killer of thieves, or a butcher, or a
jailor. Bhikkhus! There are also some other persons who follow
such a cruel occupation. This kind of person is said to be one
who torments others and is given to the constant practice of
tormenting others.
9. Bhikkhus! Who is the person that torments himself and
is given to the constant practice of tormenting himself, and at the
same time torments others and is given to the constant practice
of tormenting others? Bhikkhus! In this world a certain person is
a king belonging to the ruling class, duly anointed with the
pouring of water on the head; or is a 'orahmana of great wealth.
He causes a new sacrificial building to be built in the eastern
quarter of the town, and enters it together with his chief queen
Gahapati Vagga
and purohita (king's mentor) after having shaved off his hair and
beard, robed in stripes of a black antelope hide, and smearing
his body with ghee and oil, and scratching his back with deer-
horn (scraper).
There he lies down on bare ground daubed with wet
cow-dung. He lives on the milk that flows from one teat of the
milch-cow with calf that looks like its mother, while the queen,
likewise lives on the milk that flows from the second teat, and
the brahmin purohita lives on the milk that flows from the third.
The milk that flows from the fourth teat of the cow is poured
onto the sacrificial fire. The calf has to be contented with the
remaining milk.
Then he says: “Let so many bulls be slaughtered for
sacrifice; let so many steers be slaughtered for sacrifice; let so
many heifers be slaughtered for sacrifice; let so many goats be
slaughtered for sacrifice; let so many sheep be slaughtered for
sacrifice; let so many horses be slaughtered for sacrifice; let so
many trees be felled for the sacrificial post; and let so many
bundles of grass be cut for fencing and covering the sacrificial
ground.”
Those persons who are the king's slaves, servants and
workmen carry out their duties with tearful faces weeping, being
threatened with the stick and dagger. Bhikkhus! This kind of
person is called one who torments himself and is given to the
constant practice of tormenting himself and at the same time
torments others and is given to the constant practice of torment¬
ing others.
10. And who is the person that neither torments himself
nor is given to the constant practice of tormenting himself and
who neither torments others nor is given to the constant practice
of tormenting others, and who, since he torments neither himself
nor others, lives nobly like a Brahma in this very life, without
suffering from the hunger (of craving) but enjoying peace,
coolness and happiness?
Bhikkhus! There appears in this world the Tathagata,
who is worthy of special veneration, who truly comprehends all
dhammas by his own intellect and insight, who possesses pen-
Kandaraka Sutta
11
etrative knowledge and perfect practice of morality, who speaks
only what is beneficial and true, who knows all the three
worlds, who is incomparable in taming those who deserve to be
tamed, who is the Teacher of devas and men, who is the
Enlightened One, knowing and teaching the Four Ariya Truths
and who is the Most Exalted. Through Perfect Wisdom, he
personally realizes the nature of the universe with its devas,
mara and brahmas, and also the world of human beings with its
samanas and brahmanas, kings and men, and knowing it, he
expounds on it. He proclaims the dhamma which is excellent at
the beginning, excellent at the middle and excellent at the end,
with richness in meaning and words. He makes clear the com¬
pleteness and purity of the Noble Practice.
A householder, or his son, or anyone belonging to any
family, listens to that dhamma and, on hearing it, develops faith
in the Tathagata. When faith is thus developed, he considers
thus “Confined is the life of a householder; it is a path laden
with dust (of defilement). A samana's life is like an open plain.
Difficult it is for a layman to pursue the Noble Practice in all its
fullness, in all its purity like a polished conch. Now it were
better for me to shave off my hair and beard, don the bark-dyed
robe, renounce hearth and home and become a recluse, leading
the homeless life.
Afterwards that man gives up his wealth, great or small,
leaving his circle of relatives, be they few or be they many,
shaves off his hair and beard, dons the bark-dyed robe, re¬
nounces hearth and home and becomes a recluse leading the
homeless life.
11. Having thus become a bhikkhu, he observes the
morality and precepts required of a bhikkhu and he abandons all
thoughts of taking life, abstains from destroying life, setting aside
the stick and the sword, ashamed to do evil and he is
compassionated and dwells with solicitude for the welfare of all
living beings.
He abandons all thoughts taking what is not given and
abstains from taking what is not given. He accepts only what is
given, wishing to receive only what is given. He establishes
himself in purity by abstaining from committing theft.
Gahapati Vagga
He abandons all thoughts of leading a life of unchasity
and practises chastity, remaining virtuous and abstinent from
sexual intercourse, the practice of lay people.
He abandons all thoughts of telling lies and abstains from
telling lies, speaking only the truth, combining truth with truth
and remaining steadfast (in trust), trustworthy and not deceiving
anyone in the world.
He abandons all thoughts of slandering and abstains from
slander. What he hears from this man, he does not relate it to
that man to sow the seed of discord between them. What he
hears from that man, he does not relate it to this man to sow the
seed of discord between them. He reconciles those who are at
variance. He encourages those who are in accord. He delights
in unity, loves it and rejoices in it. He speaks to create harmony.
He abandons all thoughts of speaking harshly and ab¬
stains from harsh speech. He speaks only blameless words,
pleasing to the ear, affectionate, going to the heart, courteous,
pleasing to many and heartening to many.
He abandons all thoughts of talking frivolously and ab¬
stains from frivolous talk. His speech is appropriate to the
occasion, being truthful, beneficial, consistent with the Doctrine
and Discipline. He speaks words that are memorable, timely, and
opportune, with reasons, confined within limits, and conducive to
welfare.
He abstains from destroying all seeds and vegetation. He
takes only one meal a day; he keeps away from food at night;
he refrains from eating after mid-day. He abstains from dancing,
singing, playing music and watching (enterainments) which are
obstructions to the Noble Practice. He abstains from wearing
flowers, using perfumes and anointing with unguents which tend
to heedlessness. He abstains from using high and luxurious beds
and seats. He abstains from accepting gold and silver. He
abstains from accepting uncooked cereals. He abstains from
accepting women and maidens. He abstains from accepting
uncooked meat. He abstains from accepting male slaves and
female slaves. He abstains from accepting goats and sheep. He
abstains from accepting chickens and pigs. He abstains from
Kandaraka Sutta
accepting elephants, cattle, horses and mares. He abstains from
accepting cultivated or uncultivated land. He abstains from acting
as messenger or courier. He abstains from buying and selling.
He abstains from cheating with false weights, cheating with
counterfeits and false measures. He abstains from such dishonest
practices as bribery, cheating and fraud. He abstains from
maiming, murdering, holding persons in captivity, committing
highway robbery, plundering villages and committing dacoity.
He is content with robes just sufficient to protect his body and
with food just sufficient to sustain him. Wherever he goes, he
takes with him only the (eight) requisites. Just as a winged bird,
wherever it flies, flies only with its burden of wings; so also the
bhikkhu is content with robes just sufficient to protect his body
and with food just sufficient to sustain him. Wherever he goes,
he takes with him only the (eight) requisites. Fully equipped
with this noble group of moral precepts, he enjoys within
himself happiness that is free from blame.
12. On seeing a visible object with the eyes, that bhikkhu
does not take in its characteristics (such as male, female, etc) nor
its secondary details (such as expression, behaviour, etc). If the
faculty of sight is left unguarded, such evil demeritorious dhammas
as covetousness and dissatisfaction stemming from that would
overpower him as he fails to control his senses. So he sets
himself to the task of guarding his faculty of sight, keeps watch
on it and gains control over it.
On hearing a sound with the ears ...p... on smelling an
odour with the nose ...p... On tasting a flavour with the tongue
...p...On touching with the body ...p... On cognizing a mind
object with the mind, he does not take in its characteristics (such
as pleasing or unpleasing) nor its secondary details. If the faculty
of mind is self unguarded, such evil demeritorious dhamma as
covetousness and dissatisfactions stemming from that would
overpower him as he fails to control his senses. So he sets
himself to the task of guarding his faculty of mind, keeps watch
on it and gains control over it. Endowed with this noble control
of the sense faculties, he enjoys within himself happiness unal¬
loyed (with defilements of the mind).
74
Gahapati Vagga
He keeps himself completely aware in moving forward or
back; keeps himself completely aware in looking forward or
sideways; keeps himself completely aware in bending or stretch¬
ing his limbs; keeps himself completely aware in carrying or
wearing the robe (i.e. double layered robe), alms-bowl and the
other two robes; keeps himself completely aware in eating,
drinking, chewing and savouring (food and beverages); keeps
himself completely aware in urinating and defecating; keeps
himself completely aware in walking, standing, sitting, falling
asleep, waking, speaking, observing silence.
13. Endowed with this noble group of moral precepts,
endowed with this noble control of sense-faculties, endowed
with this noble mindfulness and clear comprehension, that bhikkhu
resorts to a lonely place such as a forest, the foot of a tree, a
hill, a hill-side, a gully, a mountain cave, a cemetery, a thicket,
an open plain, a heap of straw.
After having had his meal, he returns from the place of
alms-gathering, he sits down, cross-legged and upright and estab¬
lishes mindfulness in meditation. Then that bhikkhu dissociates
himself from coveting the world (i.e. the five aggregates which
are the objects of clinging) and abides with his mind free from
covetousness, thereby cleansing his mind of covetousness alto¬
gether. He dissociates himself from ill-will and abides with his
mind free from ill-will and develops goodwill towards all living
beings, thereby cleansing his mind of ill-will altogether. He
dissociates himself from sloth and torpor, abides with his mind
free from sloth and torpor with the perception of light, mindful¬
ness and comprehension, thereby cleansing his mind of sloth and
torpor altogether. He dissociates himself from restlessness and
worry and being undistracted, he abides with inner peace of
mind, thereby cleansing his mind of restlessness and worry
altogether. He dissociates himself from doubt and having over¬
come doubt, he abides without wavering in meritorious dhamma,
thereby cleansing his mind of doubt altogether.
Having got rid of these five hindrances (nivaranas), that
defile the mind and that weaken the wisdom, and having become
detached from sensual pleasures and having become detached
Kandaraka Suita
from demeritorious factors, he achieves and remains in the first
jhana which is accompanied by vitakka and vicara and which
has plti and sukha, bom of detachment from the hindrances
(nlvaranas).
Having got rid of vitakka and vicara, he achieves and
reamins in the second jhana, with internal tranquillity, with
enhancement of one-pointedness of mind,devoid of vitakka and
vicara, but with plti and sukha, bom of concentration.
Having been detached from plti as well, that bhikkhu
dwells in equanimity with mindfulness and clear comprehension
and experiences sukha in mind and body. He achieves and
remains in the third jhana, for which the ariyas praise him as
one who abides in happiness, possessed of equanimity and
mindfulness.
By dispelling both pleasure and pain and by the previous
disappearance of gladness and sadness, that bhikkhu achieves
and remains in the fourth jhana which has neither pain nor
pleasure, but has purity of mindfulness born of equanimity.
14. When the settled mind has thus become perfectly
pure, cleansed, unblemished, uncontaminated (by defilements),
melleable, pliable, firm and imperturbable, that bhikkhu directs
his mind towards knowledge of past existences. He recollects
many and varied existences of the past. And what does he
recollect?
He recollects one past existence, or two, or three, or four,
or five, or ten, or twenty, or thirty, or forty, or fifty, or a
hundred, or a thousand, or a hundred thousand existences, or
many hundred, many thousand, many hundred thousand exist¬
ences, or existences in many cycles of dissolution, in many
cycles of development, or in many cycles of rounds of dissolu¬
tion and development (in this way): “In that past existence I was
known by such a name. I was born into such a family. I was
of such an appearance. I was thus nourished. I enjoyed pleasure
thus. I suffered pain thus. My lifespan was such. I died in that
existence. Then I was born in another existence. In that (new)
existence, I was known by such a name. I was born into such
a family. I was of such an appearance. I was thus nourished. I
Gahapati Vagga
enjoyed pleasure thus. I suffered pain thus. My lifespan was
such. I died in that existence. Then I was bom in another
existence. In that (new) existence, I was known by such a name.
I was bom into such a family. I was of such an appearance. I
was thus norished. I enjoyed pleasure thus. I suffered pain thus.
My lifespan was such. I died in that existence. Then I was born
in this existence. In this way he can recollect many and varied
past existences, together with their characteristics and related
facts (such as names and clans).
15. When the settled mind has thus become perfectly
pure, cleansed, unblemished, uncontaminated (by defilements),
malleable, pliable, firm and imperturbable, that bhikkhu directs
his mind towards knowledge of the passing away and arising of
beings (cutupapatanana). With the divine power of sight
(dibbacakkhu), which is extermely clear, surpassing the sight of
men, he sees beings in the process of passing away and also of
arising inferior or superior beings, beautiful or ugly beings,
beings with good or bad destinations. He knows beings arising
according to their own kamma.
“Friends! These beings were full of evil committed bodily,
verbally and mentally. They maligned the Ariyas, held wrong
views and performed actions according to their wrong views. On
the dissolution of their bodies after death, they appeared in
wretched destinations, in miserable existences, in states of ruin,
and in realms of continuous suffering. But, friends, there were
also beings who were endowed with goodness done bodily,
verbally and mentally. They did not malign the Ariyas, held
right views and performed actions according to their right views.
On the dissolution of their bodies after death, they appeared in
good destinations, the happy world of devas.” Thus, with the
divine power of sight which is extremely clear, surpassing the
sight of men, the bhikkhu sees beings in the process of passing
away and also of arising, inferior or superior beings, beautiful or
ugly beings, beings with good or bad destinations and beings
arising according to their own kamma.
16. When the settled mind has thus become perfectly
pure, cleansed, umblemished, uncontaminated (by defilements),
Kandaraka Sutta
17
malleable, pliable, firm and imperturbable, that bhikkhu directs
his mind towards knowledge of the extinction of asavas
(asavakkhayanana). He understands truly that this is dukkha; he
understands truly that this is the origin of dukkha; he under¬
stands truly that this is the cessation of dukkha; he understands
truly that this is the way leading to the cessation of dukkha. He
understands truly that these are the asavas; he understands truly
that this is the origin of asavas; he understands truly that this is
the cessation of asavas; and he understands truly that this is the
way leading to the cessation of asavas.
The mind of that bhikkhu who thus knows and who thus
sees is liberated from the defilements of sense pleasures (kamasava);
is liberated from (bhavasavas) the defilements of hankering after
better existence (bhavasava): and is liberated from the defilement
of ignorance (avijjasava). When (the mind was thus) liberated,
there occurred the knowledge: “It is liberated”. He knows “Re¬
birth is ended; the Noble Practice has been accomplished; what
needed to be done (for the realization of the path) has been
done, nothing else remains to be done for this attainment of
Magga.”
Bhikkhus, This, it is said, is the person who neither
torments himself nor is given to the constant practice of torment¬
ing himself and who, at the same time neither torment others nor
is given to the constant practice of tormenting others, and who,
since he torments neither himself nor others, lives nobly like a
Brahma in this very life, without suffering from the hunger (of
defilements) but enjoying peace, coolness and happiness. Thus
spoke the Bhagava. Delighted the bhikkhus rejoiced in the
words of the Bhagava.
End of the Kandaraka Sutta
The First in This Vagga
2. ATTHAKANAGARA SUTTA
• •
Discourse to a Citizen of Atthaka
• m
17. Thus have I heard:
The Venerable Ananda was once residing in the village
of Beluva near Vesali. At that time, the house-holder Dasama,
a citizen of Atthaka, came to Pataliputta on some business.
Then, the householder Dasama, a citizen of Atthaka,
approached a bhikkhu staying in the monastery of Kukkutarama.
paid obeisance to him. sat in a suitable place and said: "Rever¬
end Sir! Where is the Venerable Ananda staying now? We
would like to see the Venerable Ananda.”
“Householder! The Venerable Ananda is residing in the
village of Beluva near Vesali.”
Afterwards, having done his business at Pataliputta, the
householder Dasama, a citizen of Atthaka. approached the Ven¬
erable Ananda in Beluva village near Vesali, and having paid
obeisance to him, sat in a suitable place.
18. Having thus sat down, the householder Dasama, a
citizen of Atthaka, addressed the Venerable Ananda thus: "Is
there, Venerable Ananda, one dhamma (teaching) expounded by
the Bhagava, the knower, the seer, worthy of special veneration
and perfectly self-enlightened, by which the unliberated mind
becomes liberated (from defilements), the not yet extinct asavas
(defilements that befuddle the mind) become extinct and the
incomparable, as yet unattained, perfect safety from bondage 1 is
1. Perfect safety bondage: i.e., Nibbana, a synonym of which is yogakkJieimi
peace or safety or emancipation from the bonds that bind a being to
rebirth, namely, the bonds of sense-desire, hankering after existence,
false views and ignorance (of the Four Ariya Truths).
Atfhakanagara Sutta
19
attained, when a bhikkhu practises that teaching with vigilance,
energetic effort and a mind resolutely directed (to attainment of
Nibbana)?”
Householder! There is, indeed, one dhamma (teaching)
expounded by the Bhagava, the knower, the seer, worthy of
special veneration and perfectly self-enlightened, by which the
unliberated mind becomes liberated, the not yet extinct asavas
become extinct and the incomparable, as yet unattained, perfect
safety from bondage is attained, when a bhikkhu practises that
teaching with vigilance, energetic effort and a mind resolutely
directed (to attainment of Nibbana).
“Venerable Ananda, what is that one dhamma expounded
by the Bhagava, the knower, the seer, worthy of special venera¬
tion and perfectly self-enlightened, by which the unliberated
mind becomes liberated, the not yet extinct asavas become
extinct and the incomparable, as yet unattained, perfect safety
from bondage is attained, when a bhikkhu practises that teaching
with vigilance, energetic effort and a mind resolutely directed (to
attainment of Nibbana)?”
19. Householder! In this sasana, a bhikkhu, having be¬
come detached from sensual pleasure and demeritorious factors,
achieves and remains in the first jhana which has vitakka (initial
application of the mind), vicara (sustained application of the
mind), and also has piti (delightful satisfaction) and sukha (bliss)
bom of detachment from the hindrances (mvaranas). That bhikkhu
reflects and understands thus: This first jhana is conditioned (by
causes) and is due to volitional activity. That which is condi¬
tioned (by causes) and is due to volitional activity is imperma¬
nent and has the nature of cessation.’
Established in the realization of that dhamma (of samatha
concentration and vipassana insight into the true nature of phenom¬
ena), he achieves complete extinction of asavas (thus becoming an
20
Gahapati Vagga
arahat). If. however, through attachment to and delight in that
dhamma, he fails to achieve complete extinction of asavas, he
would (after death) arise spontaneously (in one of the Suddhavasa
Brahma realms), because of the destruction (in him) of the five
fetters 2 which lead to rebirth in the inferior (sensuous) planes of
existence. In that Brahma realm he realizes Nibbana. From that
realm, (for him) there is no returning (to other existences).
Householder! This is one dhamma expounded by the
Bhagava, the knower. the seer, worthy of special veneration and
perfectly self-enlightened, by which the unliberated mind be¬
comes liberated, the not yet extinct asavas (defilements that
befuddle the mind) become extinct and the incomparable, as yet
unattained, perfect safety from bondage is attained, when a
bhikkhu practises that teaching with vigilance, energetic effort
and a mind resolutely directed (to attainment of Nibbana). (1)
20. And again, householder, the bhikkhu, having got rid
of vitakka and vicara, achieves and remains in the second jhana
with internal serenity, ...p... He, then, reflects and understands
thus: ‘This second jhana is also conditioned (by causes) and is
due to volitional activity ...p... and a mind resolutely directed (to
attainment of Nibbana). (2)
And again, householder, the bhikkhu, having become
detached from plti. ...p... achieves and remains in the third jhana
. He, then, reflects and understands thus: This third jhana is
also conditioned (by causes) and is due to volitional activity ...p...
and a mind resolutely directed (to attainment of Nibbana). (3)
And again, householder, the bhikkhu, by dispelling both
pleasure and pain ...p... achieves and remains in the fourth jhana
. He, then, reflects and understands thus: ‘This fourth jhana is
2. the five fetters: the fetters of sense-desire, ill will, false view,
attachment to rites and rituals outside the Ariya Path, and the
uncertainty as regards the Buddha, the Dhamma and the Samgha.
Atthakanagara Sutta
21
also conditioned (by causes) and is due to volitional activity ...p...
and a mind resolutely directed (to attainment of Nibbana). (4)
And again, householder, the bhikkhu abides with a mind
(filled) with goodwill (metta) that permeates a quarter, likewise a
second quarter, likewise a third quarter, likewise a fourth quarter;
in the same manner, identifying with all beings everywhere,
above, below and across, he abides with a mind (filled) with
goodwill (metta) that extends to all beings in the world, and that
is extensive, lofty, measureless, peaceable, and without malice.
Then, he reflects and understands thus: ‘This emancipated mind
of goodwill (metta) is also conditioned (by causes) and is due to
volitional activity. That which is conditioned (by causes) and is
due to volitional activity is impermanent and has the nature of
cessation.’
Established in the realization of that dhamrna. he ...p...
and a mind resolutely directed (to attainment of Nibbana). (5)
And again, householder, the bhikkhu abides with a mind
(filled) with compassion ...p..., with sympathetic joy ...p..., with
equanimity that permeates a quarter, likewise a second quarter;
likewise a third quarter; likewise a fourth quarter; in the same
manner, identifying himself with all beings everywhere, above,
below and across, he abides with a mind (filled) with equanimity
that extends to all beings in the world, and that is extensive, lofty,
measureless, peaceable, and without malice. He, then, reflects and
understands thus; ‘This emancipated mind of equanimity is also
conditioned (by causes) and is due to volitional activity. That
which is conditioned (by causes) and is due to volitional activity
is impermanent and has the nature of cessation.'
Established in the realization of that dhamrna, he ...p...
and a mind resolutely directed (to attainment of Nibbana). (6,7,8)
And again, householder, the bhikkhu concentrates on the
concept ‘Space is infinite’ and achieves and remains in the
22
Gahapati Vagga
akasanancayatana jhana, where all forms of rupasanna 3 have
been completely transcended, all forms of patighasanna 4 have
vanished, and all forms of nanattasanna 5 are not paid attention
to. He reflects and understands thus: ‘This akasanancayatana
sustained jhana is also conditioned (by causes) and is due to
volitional activity. That which is conditioned (by causes) and is
due to volitional activity is impermanent and has the nature of
cessation.’
Established in the realization of that dhamma, he ...p...
and a mind resolutely directed (to attainment of Nibbana). (9)
And again, householder, the bhikkhu, completely passing
beyond the akasanancayatana jhana, concentrates on the concept
‘Consciousness is Infinite’ and achieves and remains in the
vinnanancayatana jhana. He reflects and understands thus: ‘This
vinnanancayatana sustained jhana is also conditioned (by causes)
and is due to volitional activity. That which is conditioned (by
causes) and is due to volitional activity is impermanent and has
the nature of cessation.’ Established in the realization of that
dhamma, he ...p... and a mind resolutely directed (to attainment
of Nibbana). (10)
And again, householder, the bhikkhu, completely passing
beyond the vinnanancayatana jhana. concentrates on the concept
‘Nothing is there’ and achieves and remains in the akincannayatana
jhana. Then he reflects and understands thus: ‘This akincannayatana
sustained jhana is also conditioned (by causes) and is due to
volitional activity. That which is conditioned (by causes) and is
due to volitional activity is impermanent and has the nature of
cessation.’
3. rupasanna: sanna associated with rupa jhanas (concentration medita¬
tion on a corporeal object).
4. patighasanna: sanna that occurs on contact of the five senses with
their objects, also called pancavinnana, or mind conscious of the
work of the five senses.
5. nanattasanna: All forms of sanna that take place in the kamavacara
sphere, except patighasanna.
Atthakanagara Suita
23
Established in the realization of that dhamma (of samatha
concentration and vipassana insight into the true nature of phe¬
nomena), he achieves complete extinction of asavas (thus becom¬
ing an arahat). If, however, through attachment to and delight in
that dhamma, he fails to achieve complete extinction of asavas,
he would (after death) arise spontaneously (in one of the
Suddhavasa Brahma realms), because of the destruction (in him)
of the five fetters which lead to rebirth in the inferior (sensuous)
planes of existence. In that Brahma realm he realizes Nibbana.
From that realm, (for him) there is no returning (to other
existences).
Householder! This is one dhamma expounded by the
Bhagava, the knower, the seer, worthy of special veneration and
perfectly self-enlightened, by which the unliberated mind be¬
comes liberated, the not yet extinct asavas become extinct and
the incomparable, as yet unattained, perfect safety from bondage
is attained, when a bhikkhu practises that teaching with vigi¬
lance, energetic effort and a mind resolutely directed (to attain¬
ment of Nibbana). (11)
21. When this was said, the householder Dasama, a
citizen of Atthaka, said thus to the Venerable Ananda: “Vener-
i • '
able Ananda! Just as a man in search of a valuable treasure
trove finds eleven valuable treasure troves all at once, so also
have I, in search of one doorway to Nibbana, have all at once
found for purposes of cultivating meditation, eleven doorways 6 to
Nibbana.
“Revered Sir! Just as a man, living in a house with
eleven doors, is able to escape to safety through one of the
6. eleven doorways: The four rupa jhanas. the four sublime states of
goodwill (metta), compassion, sympathetic joy and equanimity, and
three arupa jhana of infinity of Space, Infinity of Consciousness, and
Nothingness, are the eleven doorways to Nibbana, as each one of them
is a means of cultivating meditation to attain Nibbana. The fourth
arupa jhana of Neither Consciousness Nor Non-Consciousness is not
included in this list because it is difficult for disciples to take it as
a subject of insight-meditation.
24
Cahapati Vagga
doors when the house catches fire, so also, Revered Sir, shall 1
be able to find safety and well-being for myself through one of
the eleven doors leading to Nibbana.
“Revered Sir! Even adherents to other faiths outside this
sasana seek material things to offer to their teacher in return for
instruction; 7 why should 1 not honour the Venerable Ananda
(with offerings)?”
Then the householder Dasama, a citizen of Atthaka,
' B •
asked the company of bhikkhus of both Pataliputta and Vesali to
assemble, and offered them delicious food, both hard and soft,
personally serving them with his own hand to their entire
satisfaction till they declined to accept any more. He also
persented a pair of robes to each bhikkhu as an offering, and
also a set of three robes to the Venerable Ananda; and he built
for the Venerable Ananda five hundred monasteries. 8
End of the Atthakanagara Sutta
The Second in This Vagga
7. In the other faiths, if the followers could not get material things to
offer to their teacher as what might be called his fees (lit., the
teacher's property), they offered him the alms-food they had obtained.
8. The Commentary says: A leaf-roofed monastery worth five hundred
pieces of money.
3. SEKHA SUTTA
Discourse on One who is Training Himself
22. Thus have I heard:
The Bhagava was once residing at the Nigrodharama
monastery in Kapilavatthu in the country of the Sakyans. At that
time, there was a new, recently built council hall of the Kapilavatthu
Sakyans which had not been resided in by any samana or
brahmana or by any person. Then the Kapilavatthu Sakyans
approached the Bhagava, did obeisance to him and took their
seats in a suitable place; and having sat down, they addressed
the Bhagava thus:
“Venerable Sir! Here there is a new, recently built coun¬
cil hall of the Kapilavatthu Sakyans which has not been resided
in by any samana or brahmana or by any person. May the
Bhagava be the first one to make use of that council hall, after
which the Kapilavatthu Sakyans will make use of it. Making use
of that (council hall) by the Bhagava first would mean prosperity
and happiness for the Sakyans of Kapilavatthu for a long time
to come.”
The Bhagava remained silent signifying assent. Knowing
that the Bhagava had consented, the Sakyans of Kapilavatthu
arose, did obeisance to him, and left respectfully (keeping their
right side to him). They went to the new council hall, covered
the floor all over with floor-coverings, arranged seats, placed a
big water-pot in position and lit oil-lamps in their holders. They
approached the Bhagava, made obeisance to him and stood in a
suitable place. Then the Sakyans of Kapilavatthu said to the
Bhagava thus:
“Venerable Sir! Floor-coverings have been spread all
around in the council hall; seats have been arranged; a big
water-pot has been placed in position; and oil-lamps have been
25
26
Gahapati Vagga
lit. Venerable Sir! the Bhagava knows the time (for him to
proceed there when he wishes to do so).”
Then the Bhagava rearranged his robes suitably, took
alms-bowl and great robe, and proceeded to the council hall
together with the company of bhikkhus. Having got there he
washed his feet, entered the council hall and seated himself
against the middle post facing east.
The bhikkhus also washed their feet, entered the council
hall and sat against the west wall, facing east, with the Bhagava
in front of them.
The Sakyans of Kapilavatthu also washed their feet,
entered the council hall and sat against the east wall, facing
west, with the Bhagava in front of them.
Then, for a large part of the night, the Bhagava dis¬
coursed on the dhamma to the Sakyans of Kapilavatthu, reveal¬
ing to them its benefits, urging them to take it up, stirring up
their zeal and gladdening their hearts. Then he spoke to Ananda
thus: “Ananda! Reveal to the Sakyans of Kapilavatthu the
course of practice adopted by one who is training himself. 1 My
back is tired. I shall stretch it.”
“Very well, Venerable Sir,” replied the Venerable Ananda
to the Bhagava. Then the Bhagava had the large double-layered
robe folded in four laid out (on a screened couch), and lay
down on it on his right side, in a noble reclining posture,
placing the left foot on and a little beyond the right foot,
completely mindful and aware, making a mental note of the time
to get up.
1. One who is training himself: Sekha: One who is still in the process
of practising the teaching, not yet having attained the Fruition Stage
of the final Magga Insight, arahatship. Sotapannas (Stream-Enterers),
Sakadagamis (Once-Returners) and Anagamls (Non-Returners) and
those who have attained the final Magga Insight but not yet Arahatta
Fruition are regarded as still training themselves for attainment of
arahatship.
Sekha Sutta
27
23. Then the Venerable Ananda spoke to Mahanama the
Sakyan prince thus: “Mahanama! In this sasana (Teaching), an
ariya disciple (of the Buddha) is fully possessed of morality, has
the door of sense-faculties guarded, eats in moderation, 2 is
devotedly vigilant, is endowed with seven virtuous attributes, and
attains at will, without difficulty and without trouble, 3 the four
(rupa) jhanas which are the products of utmost purity of mind
and which bring bliss in this very life.”
24. Mahanama! How is an ariya disciple endowed with
morality? In this sasana, Mahanama, the ariya disciple has
perfect morality; he obsevres restraint according to the Funda¬
mental Principles of Patimokkha; 4 he adheres to right behaviour
and lawful resort (in the quest for alms-food); he sees danger
even in the slightest faults; and he fully observes the precepts (of
Discipline). Thus, Mahanama, is the ariya disciple endowed with
morality. (1)
Mahanama! How does an ariya disciple guard the door
of sense-faculties? In this sasana, Mahanama, whenever the ariya
disciple sees a visible object with the eye, he does not take in
its characteristics (such as male or female) or its secondary
details (such as expression or behaviour). If the faculty of sight
is left unguarded, such depraved states of mind as covetousness
and dissatisfaction stemming from that would overpower him as
he fails to control his senses. So he applies himself to the task
of restraint, guards his faculty of sight, and gains control over it.
Whenever he hears a sound with the ear ...p... Whenever, he
smells an odour with the nose ...p... Whenever he tastes a
2. Literally, "knows one's own measure in eating."
3. without difficulty and without trouble: being able to achieve jhana
with ease and being able to arise from jhana only at a predetermined
time.
4. Patimokkha: a set of fundamental instructions on conduct and attritude
to be followed by every bhikkhu.
28
Gahapati Vagga
flavour with the tongue ...p... Whenever he makes contact with
the body ...p... Whenever he cognizes a mind-object with the
mind, he does not take in its characteristics or its secondary
details. If the faculty of mind is left unguarded, such depraved
states of mind as covetousness and dissatisfaction stemming from
that would overpower him as he fails to control his senses. So
he applies himself to the task of restraint, guards his faculty of
mind, and gains control over it. Mahanama! It is in this way that
the ariya disciple guards the door of sense-faculties. (2)
Mahanama! How does an ariya disciple eat in modera¬
tion? In this sasana, Mahanama, the ariya disciple takes food
with proper reflection. He does so not for enjoyment, not for
vanity (in strength), not for improvement of the body and not for
a better complexion, but only to sustain the physical body, to
have just enough nourishment for maintaining life, to appease
hunger and to carry out the Noble Practice of Purity, (He
reflects thus:) ‘By this alms-food, 1 shall remove the existing (lit.,
old) discomfort (of hunger) and shall prevent the arising of new
discomfort (from immoderate eating). I shall have just enough
nourishment to maintain life and to lead a blameless life with
good health.’ Thus, Mahanama, does the ariya disciple know
how to eat in moderation. (3)
Mahanama! How does an ariya disciple practise vigi¬
lance! In this sasana, Mahanama, the ariya disciple, by walking
and sitting in the day-time, cleanses his mind of factors that are
obstructions (to spiritual development). 5 By walking and sitting
in the first watch of the night, he cleanses his mind of factors
that are obstructions (to spiritual development). In the middle
watch of the night, he lies down on his right side, in a noble
reclining posture, with the left foot placed on and a little
5. obstructions (to spiritual development): avaranlya dhanmia : by this in
meant nlvaranas, hindrances to attainment of jhana, Vipassana Insight
and Magga Insight.
Sekha Sutta
29
beyound the right foot, completely mindful and aware, making a
mental note of the time to get up. In the last watch of the night,
he rises and by walking and sitting cleanses his mind of factors
that are obstructions (to spiritual development). Thus, Mahanama,
does the ariya disciple practise vigilance. (4)
25. Mahanama! How is an ariya disciple endowed with
seven attributes of the virtuous? In this sasana, Mahanama, the
ariya disciple has faith in the Magga Insight and perfect enlight¬
enment of the Tathagata thus: “Thus indeed is the Bhagava,
worthy of special veneration, truly comprehending all the dhammas
by his own intellect and insight, possessing penetrative knowl¬
edge and perfect course of practice, speaking only what is
beneficial and true, knowing all the three lokas (worlds), incom¬
parable in taming those who deserve to be tamed, the Teacher
of devas and men, the Enlightened One knowing and teaching
the Four Ariya Truths, the Most Exalted.”
The ariya disciple has a sense of shame; he is ashamed
to do evil, bodily, verbally or mentally; he is ashamed to engage
in wicked and evil actions.
He is one who shrinks back (from doing wrong); he is
afraid to do evil, bodily, verbally or mentally; he is afraid to
engage in wicked and evil actions.
He has heard much (of the teachings); he retains and
accumulates the teachings he has heard; those teachings are
excellent in the beginning, excellent in the middle and excellent
in the end, complete in meaning and phrasing, and they set out
the Noble Life of Purity which is utterly perfect and pure; he
has heard a great deal of such teachings, remembers them,
recites them fluently, reflects on them and penetratingly compre¬
hends them through insight.
He continuously puts forth strenuous effort to get rid of
demeritorious factors and to acquire meritorious factors; he resolutely
perseveres in meritorious actions; he makes firm effort; he does
not ever lay aside his duty.
30
Gahapati Vagga
He is ever mindful, having prudent mindfulness of great
excellence; he can recollect what was done or said a long time
ago and can recall it again and again.
He has insight-wisdom, having (vipssana and magga)
insight that is pure, that brings realization of the rise and
disappearance (of the five khandha aggregates), that can pen¬
etrate (into kilesas, destroying them), and that effectively leads to
the end of dukkha. Thus, Mahanama, is the ariya disciple
endowed with seven attributes of the virtuous. (5-11)
26. Mahanama! How does an ariya disciple attain at will,
without difficulty and without trouble, the four jhanas which are
the products of utmost purity of mind and which bring bliss in
this very life? Mahanama! In this sasana, the ariya disciple,
being detached from sensual pleasure and demeritorious factors,
achieves and remains in the first jhana ...p.. Having got rid of
vitakka and vicara, he achieves and remains in the second jhana
with interal serenity !...p... Having been detached from plti as
well, he achieves and remains in the third jhana ...p... By
dispelling both pleasure and pain, and by the previous disappear¬
ance of gladness and sadness, he achieves and remains in the
fourth jhana ...p... Thus, Mahanama, does the ariya disciple
attain at will, without difficulty and without trouble, the four
jhanas which are the products of utmost purity of mind and
which bring bliss in this very life. (12-15)
27. Mahanama! the ariya disciple who is thus fully
possessed of morality, who thus has the door of sense-faculties
guarded, who thus eats in moderation, who is thus devotedly
vigilant, who is thus endowed with seven attributes of the
virtuous, and who thus attains at will without difficulty and
without trouble the four jhana which are the products of utmost
purity of mind and which bring bliss in this very life, (such an
ariya disciple,) Mahanama, is said to be one who has completely
practised the training of oneself. He is endowed with sound
(vipassana-promoting) practice which is like a fresh egg, not
Sekha Sutta
31
gone bad because of defilements, and which will enable him to
*
break the shell of ignorance; he will be able to gain enlighten¬
ment through realizing the Four Ariya Truths and will be able to
attain the incomparable, perfect safety from bondage.
Mahanama! Here is an example. A hen lays eight or ten
or twelve eggs, sits on them well, gives them sufficient (body)
warmth and suffuses (her body) odour all around them. Even
though the hen may not wishfully thinks: ‘It will be good if
these chicks hatch safely by breaking the egg-shells with the
points of their beaks and claws,’ those chicks will certainly be
able to hatch safely by breaking the egg-shells with the points of
their beaks and claws. In the same way, Mahanama, the ariya
disciple who is thus fully possessed of morality, who thus has
the door of sense-faculties guarded, who thus eats in moderation,
who is thus devotedly vigilant, who is thus endowed with seven
attributes of the virtuous, and who thus attains at will without
difficulty and without trouble the four jhanas which are the
products of utmost purity of mind and which bring bliss in this
very life, - (such an ariya disciple), Mahanama, is said to be one
who has completely practised the training of oneself. He be¬
comes endowed with sound (vipassana-promoting) practice which
is like a fresh egg, not gone bad because of defilements, and
which will enable him to break the shell of ignorance; he will
be able to gain enlightenment through realizing the Four Ariya
Truths and will be able to attain the incomparable, perfect safety
from bondage.
28. Mahanama! By virtue of this purity of mindfulness
due to incomparable equanimity (in the fourth jhana), that ariya
disciple can recollect many (of his) past existences. And what
does he recollect?
He recollects one past existence, two past existences
...p... Thus he recollects many and varied past existences to¬
gether with their circumstances and related facts (such as names
32
Cahapati Vagga
and clans). This (power of recollection of the past) is his first
emergence (from the shell of ignorance), like the chick that
breaks the shell of the egg and comes out of it. (1)
Mahanama! By virtue of this purity of mindfulness due
to incomparable equanimity, that ariya disciple gains the psychic
power of divine sight, which is extremely clear, surpassing the
sight of men, and sees beings in the process of passing away
and also of coming into existence, inferior or superior beings,
beautiful or ugly beings, beings with good or bad destinations
...p... and beings arising according to their own kamma-actions.
This (power of divine sight) is his second emergence (from the
shell of ignorance), like the chick that breaks the shell of the egg
and comes out of it. (2)
Mahanama! By virtue of this purity of mindfulness due
to incomparable equanimity, that ariya disciple attains to and
remains in the emancipation of mind 6 and in the emancipation
by insight, 7 which are free of asavas (defilements that befuddle
the mind) through their destruction, and which are realized
personally by means of abhinna, special apperception, 8 in this
very life. This (realization of extinction of asavas) is his third
emergence 9 (from the shell of ignorance), like the chick that
breaks the shell of the egg and comes out of it. (3)
29. Mahanama! The ariya disciple is fully possessed of
morality; this is part of his course of practice, carana, (that leads
6. emancipation of mind, cetovimutti: i.e.. Arahatta Phala Samadhi.
Concentration of mind, free of passion or craving, pertaining to Fourth-
stage Fruition of Magga Insight.
7. emancipation by insight, pannavimutti: i.e., Arahatta Phala Pahna.
Insight-Wisdom pertaining to Fourth-stage Fruition of Magga Insight.
8. abhinna, special apperception: i.e., Arahatta Magga nana. Fourth-stage
Insight into Nibbana. This is the interpretation of abhinna in this
context.
9. The three emergences listed here are made possible by the complete
fulfilment of the training of oneself.
Sekha Sutta
33
to Nibbana). Mahanama! The ariya disciple has the door of
sense-faculties guarded; this also is part of his course of practice,
carana, (that leads to Nibbana). Mahanama! The ariya disciple
eats in moderation; this also is part of his course of practice,
carana, (that leads to Nibbana). Mahanama! The ariya disciple
remains assiduously vigilant; this also is part of his course of
practice, carana, (that leads to Nibbana). Mahanama! The ariya
disciple perfects himself in the seven attributes of the virtuous;
this also is part of his course of practice, carana, (that leads to
Nibbana). Mahanama! The ariya disciple attains at will without
difficulty and without trouble, the four jhanas of utmost purity of
mind that brings bliss in this very life; this also is part of his
course of practice, carana, (that leads to Nibbana).
Mahanama! The ariya disciple recollects (his) many and
varied past existences. He recollects one past existence, two past
existences ...p... together with their circumstances and related
facts (such as names and clans). This is his penetrative knowl¬
edge, vijja.
Mahanama! The ariya disciple gains the psychic power
of divine sight, which is extremely clear, surpassing the sight of
men, and sees beings in the process of passing away and also
of coming into existence, inferior or superior beings, beautiful or
ugly beings, beings arising according to their own kamma-
actions. This also is his penetrative knowledge, vijja.
Mahanama! The ariya disciple attains to and remains in
the emancipation of mind and in the emancipation by insight,
which are free of asavas through their destruction, and which are
realized personally by means of abhihna, special apperception, in
this very life. This also is his penetrative knowledge, vijja.
Mahanama! Such an ariya disciple is said to be one who
has thus perfected himself in penetrative knowledge, as one who
has thus perfected himself in the course of practice, as one who
has thus perfected himself in both penetrative knowledge and
course of practice.
34
Gahapati Vagga
30. Mahanama! The Brahma Sanarikumara also uttered
this stanza:
Among those who rely on lineage, the ruling
class is most excellent in the world.
But he who has perfected himself both in
penetrative knowledge and course of practice is
most excellent among both men and devas.
Mahanama! The Brahma Sanaiikumara recited this stanza
very aptly and rightly. He did not recite what is incorrect. He
uttered it aptly and rightly. He did not utter what is incorrect. It
pertains to what is beneficial. It does not pertain to what is
unbeneficial. The Bhagava approved of it.
Then the Bhagava arose (from his couch) and said to the
Venerable Ananda: “Well said, Ananda! Well said! You. Ananda,
have expounded well to the Sakyans of Kapilavatthu the course
of practice of one training himself."
Thus did the Venerable Ananda give this discourse; and
the Teacher entirely approved of it. Delighted, the Sakyans of
Kapilavatthu rejoiced in what the Venerable Ananda said.
End of the Sekha Sutta
The Third in This Vagga
4. POTALIYA SUTTA
Discourse to Potaliya
31. Thus have I heard:
Once the Bhagava was once residing near the small
market-town of Apana in the country of Anga (to the north of
the River Mahl). One early morning the Bhagava suitably
rearranged his robes and carrying alms-bowl and great robe
entered the town of Apana for alms-food. Having made the
round for alms-food in Apana and having had his meal, he left
the place and went to a wood to spend the day 1 . Having entered
the wood, he sat at the foot of a tree to spend the day there.
To the wood also came Potaliya, the householder; who
was fully dressed, carrying an umbrella and wearing sandals, and
who was walking and rambling about for exercise. Having
entered the wood, he approached the Bhagava and exchanged
greetings with him. Having said amiable and courteous words of
felicitation, he stood in a suitable place. Then the Bhagava said
to Potaliya, the householder, who was standing, thus: “House¬
holder! There are many seats; sit down if you wish."
When the Bhagava said so, Potaliya, the householder,
became irritated and displeased, thinking, “Samana Gotama ad¬
dresses me with the term ’householder'." And he remained
silent.
The Bhagava, for the second time ...p... and for the third
time, said to Potaliya, the householder, “Householder! There are
many seats; sit down if you wish.” When this was said, Potaliya,
the householder, being irritated and displeased through thinking
“Samana Gotama addresses me with the term ‘householder',”
said to the Bhagava. “O Gotama! It is not fitting or proper that
you should address me with the term ‘householder’."
1. to spend the day: in meditation.
35
36
Cahapati Vagga
“Householder! You have all the looks, signs and marks
of a householder."
“Nevertheless, O Gotama, 1 have renounced all worldly
work and have cut myself off from all worldly practices 2 ."
“In what way, householder, have you renounced all
worldly work and cut yourself off from all worldly practices 0 "
“O Gotama! I have given all my property, crops, silver
and gold to my children as (their) inheritance. I give no advice
and make no reproof regarding that property, and have just
enough for food and clothing. It is in this way, O Gotama, that
I have renounced all wordly work and have cut myself off from
all worldly practices."
“You, householder, describe the cutting off from worldly
practices in one way. Under the Ariya Teaching . the cutting off
from worldly practices is in quite another way.”
“How, them. Venerable Sir, is the cutting off from
worldly practices (practised) under the Ariya Teaching? It would
be good, Venerable Sir, if the Bhagava were to expound to me
the teaching relating to the cutting off from worldly practices,
according to the Ariya Teaching."
“In that case, householder, listen and pay good attention.
I shall speak."
Potaliya, the householder, replied, “Very well. Venerable
Sir.”
32. Then the Bhagava said thus:
Householder! There are eight factor according to the
Ariya Teaching, which lead to the cutting off from worldly
practices. What are these eight? They are:
practices, voharii: attitudes and customary practices of people ordi¬
narily engaged in personal, domestic, busness or occupational affairs.
3. Ariya Teaching: a riyassn vinayu: the Teaching of the Buddha.
Potaliya Sutta
37
By not taking life 4 , one should avoid taking life.
By taking (only) what is given, one should avoid taking
what is not given.
By speaking the truth, one should avoid false speech.
By speaking what is not malicious, one should avoid
malicious speech.
By not being rapaciously greedy of gain, one should
avoid rapacious greed.
By not finding fault with others detrimentally, one should
avoid detrimental fault-finding.
By not being grievously angry, one should avoid being
grievously angry.
By not being arrogant, one should avoid being arrogant.
Householder! These are the eight factors, stated briefly
and without elaboration, that according to the Ariya Teaching
lead to the cutting off from worldly practices.
“Venerable Sir? It would be good if the Bhagava, through
compassion, were to expound in greater detail these eigln factors
that lead to the cutting off from worldly practices according to
the Ariya Teaching and that have been stated in brief by the
Bhagava without elaboration.*’
“Then, householder, listen and pay good attention I shall
speak.”
“Very well. Venerable Sir!” replied Potaliya. the house¬
holder; and the Bhagava spoke thus:
33. It has been said that by not taking life, one should
avoid taking life. On what basis is this said? Householder! In
this sasana, the ariya disciple reflects thus: 'I am practising the
abandoning, the cutting off of those fetters which are the reason
4. By not taking like: i.e., through realizing the benefits ol not taking
life. And so with the other seven.
Gahapati Vagga
for (my) being a killer of living beings. If I am a killer of living
beings. I would blame myself for taking life; and men of
wisdom would also judge and censure me for taking life. On
death and dissolution of the body. I will certainly get to unhappy
planes of existence because of taking life. But this taking of life
is itself a fetter and this itself is a hindrance. Those asavas
(defilements that befuddle the mind), vexation and feverish dis¬
tress which would arise as a result of taking life do not occur
in one who abstains from taking life.' It is on this basis that it
has been said: ‘By not taking life, one should avoid taking life.'
34. It has been said that by taking (only) what is given,
one should avoid taking what is not given. On what basis is this
said? Householder 9 In this sasana. the ariya disciple reflects thus:
'I am practising the abandoning, the cutting off of those fetters
which are the reason for (my) being a taker of what is not
given. If I am a taker of what is not given. I would blame
myself for taking what is not given: and men of wisdom would
also judge and censure me for taking what is not given. On
death and dissolution of the body. I will certainly get to unhappy
planes of existence because of taking what is not given. But this
taking of what is not given is itself a fetter and this itself is a
hindrance. Those asavas (defilements that befuddle the mind),
vexation and feverish distress which would arise as a result of
taking what is not given do not occur in one who abstains from
taking what is not given.' It is on this basis that it is said: ‘By
taking (only) what is given, one should avoid taking what is not
given,'
35. It has been said that by speaking the truth, one
should avoid false speech. On what basis is this said? House¬
holder! In this sasana. the ariya disciple reflects thus: ‘I am
practising the abandoning, the cutting off of those fetters which
are the reason for (my) being a speaker of falsehood. If I am a
speaker of flasehood. I would blame myself for speaking false¬
hood; and men of wisdom would also judge and censure me for
Potaliya Sutta
39
speaking falsehood. On death and dissolution of the body, I will
certainly get to unhappy planes of existence because of speaking
falsehood. But this speaking of falsehood is itself a fetter and
this itself is a
hindrance. Those asavas, vexation and feverish
distress which would arise as a result of speaking falsehood do
not occur in one who abstains fro false speech.' It is on this
basis that it has been said: ‘By speaking the truth, one should
avoid false sppeech.'
36. It has been said that by speaking what is not
malicious, one should avoid malicious speech. On what basis is
this said? Householder! In this sasana, the ariya disciple reflects
thus: ‘I am practising the abandoing, the cutting off of those
fetters which are the reason for (my) being a speaker of what is
malicious. If I am a speaker of what is malicious, I would blame
myself for speaking maliciously; and men of wisdom would also
judge and censure me for speaking maliciously. On death and
dissolution of the body, I will certainly get to unhappy planes of
existence because of speaking maliciously. But this malicious
speech is itself a fetter and this itself is a hindrance. Those
asavas, vexation and feverish distress which would arise as a
result of malicious speech to not occur in one who abstains from
malicious speech.’ It is on this basis that it has been said: 'By
speaking what is not malicious, one should avoid malicious
speech.’
37. It has been said that by not being rapaciously greedy
of gain, one should avoid rapacious greed. On what basis is this
said? Householder! In this sasana, the ariya disciple reflects thus:
I am practising the abandoning, the cutting off of those fetters
which are the reason for (my) being one who is rapaciously
greedy. If I am one who is rapaciously greedy of gain, I would
blame myself for being repaciously greedy; and men of wisdom
would also judge and censure me for being rapaciously greedy.
On death and dissolution of the body, I will certainly get to
unhappy planes of existence because of rapacious greed. But this
40
Gahapati Vagga
rapacious greed is itself a fetter and this itself is a hindrance.
Those asavas, vexation and feverish distress which would arise
as a result of rapacious greed do not occur in one who abstains
from rapacious greed.' It is on this basis that it has been said:
‘By not being rapaciously greedy of gain, one should avoid
rapacious greed.’
38. It has been said that by not finding fault with ulhei
detrimentally, one should avoid detrimental in this sasana. the
ariya disciple reflects thus: ‘I am practising the abandoning, the
cutting off of those fetters which tire the reason for (my) being
one who is given to detrimental fault-finding. If I am one who
is given to detrimental fault-finding. I would blame myself for
finding fault with other detrimentally: and men of wisdom would
also judge and censure me for finding fault with others detrimen¬
tally. On death and dissolution of the body, I will certainly get
to unhappy planes of existence because of finding fault with
other detrimentally. But this detrimental fault-finding is itself a
fetter and this itself is a hindrance. Those asavas. vexation and
feverish distress which would arise as a result of detrimental
fault-finding do not occur in one who is not given to detrimental
fault-finding.' It is on this basis that it has been said: ‘By not
finding fault with others detrimentally, one should avoid detri¬
mental fault-finding.'
39. It has been said that by not being grievously angry,
one should avoid being grievously angry. On what basis is this
said? Householder! In this sasana, the ariya disciple reflects thus:
‘I am practising the abandoning, the cutting off of those fetters
which tire the reason for (my) being grievously angry. If I am
one given to being grievously angry, I would blame myself for
being grievously angry; and men of wisdom would also judge
and censure me for being grievously angry. On death and
dissolution of the body, I will certainly get to unhappy planes of
existence because of being grievously angry. But this grievous
anger is itself a fetter and this ifscif
is a hindrance. Those
Potaliya Suita
47
asavas, vexation and feverish distress which would arise as a
result of being grievously angry do not occur in one who is not
given to being grievously angry.' It is on this basis that it has
been said: ‘By not being grievously angry, one should avoid
being grievously angry.'
40. It has been said that by not being arrogant, one
should avoid being arrogant. On what basis is this said? House¬
holder! In this sasana, the ariya disciple reflects thus: ‘I am
practising the abandoning, the cutting off of those fetters which
are the reason for (my) being one who is given to arrogance. If
I am one who is given to being arrogant. I would blame myself
for being arrogant; and men of wisdom would also judge and
censure me for being arrogant; and men of wisdom would also
judge and censure me for being arrogant. On death and dissolu¬
tion of the body, I will certainly get to unhappy planes of
existence because of being arrogant. But this arrogance is itself
a fetter and this ifself is a hindrance. Those asavas. vexation and
feverish distress which would arise as a result of arrogance do
not occur in one who is not given to being arrogant.' It is on
this basis that it has been said: ‘By not being arrogant, one
should avoid being arrogant.'
41. Householder! These are the eight factors, stated briefly
and expounded in greater detail, which according to the Ariya
Teaching lead to the cutting off from worldly practices. But,
according to the Ariya Teaching, this is not enough for the
cutting off from worldly practices to occur complently and in
every way.
“Venerable Sir. how does the total and complete cutting
off from worldly practices come to pass according to the Ariya
Teaching? Venerable Sir, it would be good if the Bhagava were
to expound on who the total and complete cutting off from
worldly practices occurs according to the Ariya Teaching."
In that case, householder, listen and pay good attention.
I shall speak.
42
Gahapati Vagga
“Very well. Venerable Sir,” replied Potaliya, the house¬
holder. The Bhagava spoke thus:
Exposition on the Faults of Sensual Pleasures
42. Householder! Suppose there was a dog, weakened by
hunger, waiting near a butcher's slaughter-house. A skilled butcher,
or his assistant, might throw it a bone, smeared only with blood,
from which all meat had been completely carved out.
What do you think about this, householder? Would that
dog be able to get rid of hunger and weakness by licking the
blood-smeared bone devoid of all meat as it had been completely
craved out?
“No, Venerable Sir! It would not, because the bone,
smeared only with blood, had no meat left since it had been
well carved out. In fact, the dog would only become fatigued
and vexed.”
Just so, householder, the ariya disciple reflects thus: The
Bhagava has taught that sensual pleasures are like a skeleton of
bones. They cause much suffering and despair. They have many
faults.’
Seeing things as they really are, with right understanding
(through insight), he eschews the kind of equanimity character¬
ized by and pased on different sense-objects, but cultivates only
that kind of (fourth jhana) equanimity, characterized by and
based on sustained one-pointedness of mind, in which is totally
extinguished all clinging and attachment to the material and
sensual things of the world.
43. Householder! Suppose a vulture, or a heron, or a
hawk seized a piece of meat and flew away with it. Then other
vultures, herons and hawks might follow it all along and peak at
it to make it frop the piece of meat. What do you think about
this, householder? If the vulture or the heron or the the hawk
would refuse to relinquish the piece of meat as quickly as
possible, would it not meet with death or deadly suffering
because of that?
Potaliya Suita
43
“Yes, Venerable Sir, it would."
“Just so. householder, the ariya disciple reflects thus:
‘The Bhagava has taught that sensual pleasures are like a piece
of meat. They cause much suffering and despair. They have
many faults.'
Seeing things as they really arc. with right understanding
(through insight), he eschews the kind of equanimity character¬
ized by and based on different sense-objects, but cultivates only
that kind of (fourth jhana) equanimity, characterized by and
based on sustained one-pointedness of mind, in which is totally
extinguished all clinging and attachment to the material and
sensual things of the world.
44. Householder! Suppose a man took a lighted grass-
torch and went against the wind. What do you think about this,
householder? If that man failed to throw away quickly this
lighted grass-torch, would it not burn his hand, or his arm. or
one or other of his limbs, and would he not meet with death or
deadly suffering because of that?
“Yes, Venerable Sir, he would."
Just so, householder, the ariya disciple reflects thus: ‘The
Bhagava has taught that sensual pleasures are like a lighted
grass-torch. They cause much suffering and despair. They have
many faults.' Seeing things as they really are, with right under¬
standing, he ...p... cultivates only that kind of equanimity, ...p...
sensual things of the world.
45. Householder! Suppose there was a fathomdeep pit
filled with live coals, without flame or smoke. Then there might
come a man who loved life and not death and who desired
happiness and was averse to pain. Suppose two very strong men
seized him by both arms and dragged him to the pit of live
coals. What do you think about this, householder? Would not
that man struggle to free himself?
44
Cahapati Vagga
“Yes, he would. Venerable Sir. since he would realize: ‘I
shall fall into this pit of live coals and because of that 1 shall
meet with death or deadly suffering’.”
Just so. householder, the ariya disciple reflects thus: “The
Bhagava has taught that sensual pleasures arc like a pit of live
coals. They cause much suffering and despair. They have many
faults.' Seeing things as they really are. with right understanding
he ...p... cultivates only that kind of equanimity, ...p... sensual
things of the world.
46. Householder! Suppose a man dreamt of a delightful
park, a delightful grove, a delightful stretch of land or a delight¬
ful lake. When he woke up. he saw nothing. Just so. house¬
holder, the ariya disciple reflects thus: The Bhagava has taught
that sensual pleasures are like a dream. They cause much
suffering and despair. They have many faults.’ Seeing things as
they really are, with right understanding, he ...p... cultivates only
that kind of equanimity. ...p... sensual things of the world.
47. Householder! Suppose a man borrowed some prop¬
erty suitable for use by men such as a conveyance or a pair of
fine-jewelled ear-rings and went about in the market place, using
the property and displaying it. Seeing him. people would ob¬
serve: ‘Friends! This man is rich, indeed. This is how the rich
enjoy riches!' The owners might lake back their own properly
wherever they saw him. What do you think about this, house¬
holder? Would there be a change in the condition of that man
(causing him distress)?
“Venerable Sir, there would be, since. Venerable Sir. the
owners took back their own properly.”
Just so, householder, the ariya disciple reflects thus: The
Bhagava has taught that sensual pleasures arc like borrowed
property. They cause much suffering and despair. They have
many faults.' Seeing things as they really are, with right under¬
standing, he ...p... cultivates only that kind of equanimity. ...p...
sensual things of the world.
48. Householder! Suppose in a dense forest in the vicin¬
ity of a village or a town there was a tree which bore many
Potaliya Suita
45
delicious fruits none of which fell to the ground. Then, suppose
a man. desiring fruits, seeking fruits, came wandering in search
of them. Entering the forest, he saw the tree bearing many
delicious fruits.
Then he might think: This tree bears many delicious
fruits, but none of them has fallen to the ground. I know how
to climb a tree. What if I were to climb it, pluck the fruits as
much as I can and fill the fold in my waistcloth with them?' He
then climbed the tree and ate (the fruits) as much as he could
and filled the waistcloth fold with them.
Then, a second man, also desiring fruits, seeking fruits,
came searching for them, carrying a sharp axe. Entering the
forest, he too saw the tree bearing many delicious fruits. He
might think: ‘This tree bears many delicious fruits but none of
them has fallen to the ground. I do not know how to climb a
tree. What if I were to cut the tree down at its roots, eat the
fruits as much as I can and fill the fold in my waistcloth with
them?' Then he cut the tree down at its roots.
What do you think about this, householder? If the first
man who had climbed the tree earlier failed to come down
quickly, he might break his hands or feet or one or other of his
limbs as the tree fell to the ground. Would not the first man who
had climbed the tree earlier meet with death or dcadl) suffering
because of that?
“Yes, Venerable Sir, he would.”
Just so, householder, the ariya disciple reflects thus: The
Bhagava has taught that sensual pleasures are like a tree bearing
many delicious fruits. They cause much suffering and despair.
They have many faults.'
Seeing things as they really are. with right understanding
(through insight), he eschews the kind of equanimity character¬
ized by and based on different sense-objects, but cultivates only
that kind of (fourth jhana) equanimity, characterized by and
based on sustained one-pointedness of mind, in which is totally
extinguished all clinging and attachment to the material and
sensual things of the world.
46
Gahapati Vagga
49. Then, householder, that ariya disciple recalls to mind,
by virtue of the purity of mindfulness due to incomparable
equanimity, (his) many and varied past existences, namely, one
past existence, two past existences ...p... Thus does he recall to
mind the stream of existences together with their circumstances
and related facts (such as names and clans).
And, householder, that ariya disciple, by virtue of the
purity of mindfulness due to incomparable equanimity, gains the
psychic power of divine sight, which is extremely clear, surpass¬
ing the sight of men. and sees beings in the process of passing
away and also of coming into existence, inferior or superior
beings, beautiful or ugly beings, beings with good or bad
destinations ...p... and beings arising according to their own
kamma-actions.
And, householder, that ariya disciple, by virtue of the
purity of mindfulness due to incomparable equanimity, attains to
and remains in the emancipation of mind and in the emancipa¬
tion by insight, free of asavas (defilements that befuddle the
mind) through their destruction, realized personally by means of
abhinna, special apperception, in this very life.
Householder, it is only under these conditions that the
total and complete cutting off from worldly practices can be
achieved, according to the Ariya Teaching.
50. Householder, what do you think about this? Can you
perceives within yourself any such cutting off from worldly
practices as this total and complete cutting off from worldly
practices according to the Ariya Teaching?
“Venerable Sir! Who am 1 that 1 should be able to cut
off worldly practices totally and completely as (instructed) in the
Ariya Teaching? 1 am far from the total and complete cutting
off, according to the Ariya Teaching, of worldly practices.
“Venerable Sir! In the past we mistook the wandering
ascetics of other faiths as people who know 5 , even though they
5. people who know: know how to bring about the cutting off of
worldly practices (the Commentary), or know what is beneficial (the
Sub-Commentary).
Potaliya Sutta
47
do not know, and we fed food fit for those who know to those
*
who do not know. We put those who do not know in the
position of those who know.
“Venerable Sir! We mistook the bhikkhus as people who
do not know, even though they know, and we offered food fit
for those who do not know to those who know. We put those
who know in the position of those who do not kow.
“But now. Venerable Sir. we shall know that the wan¬
dering ascetics of other faiths who do not know are in fact those
who do not know, and as they are people who do not know we
shall feed them food fit for those who do not know. As they are
people who do not know, we shall put them in the position of
those who do not know.
“And, Venerable Sir, we shall know that the bhikkhus
who know are in fact those who know, and as they are those
who know we shall offer them food fit for those know. As they
*
are those who know, we shall put them in the position of those
who know.
“Indeed, Venerable Sir, the Bhagava has caused me to
have affection for samanas as samanas. devotion for samanas as
samanas and respect for samanas as samanas. Excellent, Vener¬
able Sir (is the dhamma)! Excellent. Venerable Sir (is the
dhamma)! It is, Venerable Sir, as if one has turned up what lies
upside down, as if one has uncovered what lies covered, as if
one shows the way to another who is lost, as if one holds up
a lamp in the darkness for those with eyes to see visible objects,
even so has the Bhagava revealed the dhamma to me in various
ways. Venerable Sir! I lake refuge in the Bhagava, in the
Dhamma, in the Sarngha! May the Bhagava take me as a lay
disciple who has taken refuge from today onwards till the end of
life/’
End of the Potaliya Sutta
The Fourth in This Vagga
5. JFVAKA sutta
Discourse to Jivaka
51. Thus have 1 heard:
The Bhagava was once staying at the Mango Grove of
jivaka Komarabhacca 1 in Rajagaha. Then jlvaka Komarabhacca
approached the Bhagava and paying homage to the Bhagava
took his seat in a suitable place. Having taken his seat, he
addressed the Bhagava thus: “Venerable Sir! 1 have heard it said
that people slaughter living beings purposely for Samana Gotama
and that Samaria Gotama knowingly eats meal 2 (of animals)
slaughtered intentionally for him and on account of him. Vener¬
able Sir! Do those who say, ‘People slaughter living beings
purposely for Samana Gotama and Samana Gotama knowingly
eats meat (of animals) slaughtered intentionally for him and on
account of him' say it in accordance with what the Bhagava
says? Is it ont that they are making false allegations against the
Bhagava? Is what they state in conformity with what the Bhagava
expounded? Will there not be legitimate cause for censure,
however little, in what the Bhagava (allegedly) says and in the
repetition of it by other people?"
52. Jivaka! Those who say. ‘People slaughter living
beings purposely for Samana Gotama and Samaria Gotama
knowingly eats meat (of animals) slaughtered intentionally for
him and on account of him' do not say what is in accordance
with what I have said. They are misrepresenting me. JTvaka! I
declare that meat should not be eaten under three circumstances:
when it is seen or heard or suspected (that a living being has
JTvaka, the famous physical and surgeon, was the adopted son
Prince Abhaya. Komarabhacca is a cognomen of JTvaka.
2. meat: this of course includes fish and poultery.
48
JTvaka Sutta
49
been purposely slaughtered for the eater); these, Jivaka, are the
three circumstances in which meat should not be eaten. Jivaka!
I declare there are three circumstances in which meat can be
eaten: when it is not seen or heard or suspected (that a living
being has been purposely slaughtered for the eater); Jivaka, I say
these are the three circumstances in which meat can be eaten.
53. Jivaka! In this sasana, a bhikkhu lives in dependence
on a village or a town. He abides with a mind (filled) with
goodwill (metta) that permeates a quarter, likewise a second
quarter, likewise a third quarter, likewise a fourth quarter; in the
same manner, identifying himself with all beings everywhere,
above, below and across, he abides with a mind (filled) with
goodwill (metta) that extends to all beings in the world, and that
is extensive, lofty, measureless, peaceable, and without malice.
To him comes a householder or a householder's son
inviting him for the next day's meal. Jivaka! He accepts the
invitation if he wishes to. In the morning, after that night has
passed, rearranging his robes and taking alms-bowl and great
robe, he goes to the dwelling place of the householder or the
householder's son and takes the seat prepared for him. Then the
householder or the householder's son serves him with excellent
alms-food. But the bhikkhu does not think thus: 'It would be
good if this householder or the householder’s son should serve
me with excellent food.’ Nor does he think thus: 'How good it
would be if this householder or the householder’s son should
serve me with such kind of excellent food in the future also.' He
eats that alms-food without being greedy for it, without being
'I
besotted by it, and without hankering after it, but seeing danger
in it, and understanding how to escape (from attachment to it).
3. danger, adlnava: i.e., realizing the danger of acquiring demeritoriousness
through attachment to sense-pleasure: adlnava is also rendered 'blame¬
worthiness' or 'fault', i.e., the fault that lies in the inherent repulsive¬
ness or wretchedness of sense-pleasure because attchment to it leads to
the acquisition of demeritoriousness.
50
Cahapati Vagga
Jlvaka! What do you think (of what I shall say)? At such
a time does that bhikkhu intend harm to himself or to others or
to both himself and others?
“No, Venerable Sir.”
Jlvaka! At such a time does not that bhikkhu nourish
himself with blameless nourishment?
“It is so, Venerable Sir.
have heard it said: 'The
Brahma abides in goodwill.' Now I see with my own eyes that
the Bhagava is that one who abides in goodwill. Verily, Vener¬
able Sir, the Bhagava abides in goodwill.”
Jlvaka! There might be malevolence due to sensual de¬
sire, hatred or bewilderment. The Tathagata has got rid of
sensual desire, hatred and bewilderment, has uprooted them and
has rendered them like unto a cut off plam-tree stump, has made
them incapable of further existence or of arising again. Jlvaka, if
what you said refers to this 4 . I accept what you say.
“Venerable Sir! What I said
refers exactly to this.”
54. Jlvaka! In this sasana. a bhikkhu lives in dependence
on a village or a town. He abides with a mind (filled) with
compassion ...p..., with sympathetic joy ...p..., with equanimity
that permeates a quarter, likewise a second quarter, likewise a
third quarter, likewise a fourth quarter; in the same manner,
identifying himself with all beings everywhere, above, below and
across, he abides with a mind (filled) with equanimity that
extends to all beings in the world, and that is extensive, lofty,
measureless, peaceable, and without malice.
To him comes a householder or a householder's son
inviting him for the next day's meal. Jlvaka! He accepts the
invitation if he wishes to. In the morning, after that night has
passed, rearranging his robes and taking alms-bowl and the great
if what you said refers to this: i.e.. if you meant this.
JJvaka Suita
51
robe, goes to the dwelling place of the householder or the
householder's son and takes the seat prepared for him. Then the
householder or the householder's son serves him with excellent
alms-food. But the bhikkhu does not think thus: ‘It would be
good if this householder or the householder's son should serve
me with excellent food.’ Nor does he think thus: ‘How good it
would be if this householder or the householder's son should
serve me with such kind of excellent food in the future also.’ He
eats that alms-food without being greedy for it. without being
besotted by it, and without hankering after it, but seeing danger
in it, and understanding how to escape (from attachment to it).
Jlvaka! What do you think (of what 1 shall say)? At such
a time does that bhikkhu intend harm to himself or to others or
to both himself and others?
“No, Venerable Sir."
Jlvaka! At such a time does not that bhikkhu nourish
himself with blameless nourishment?
“It is so. Venerable Sir, 1 have heard it said: ‘The
Brahma abides in equanimity.’ Now 1 sec with my own eyes
that the Bhagava is that one who abides in equanimity. Verily,
Venerable Sir, the Bhagava abides in equanimity.”
Jlvaka! There might be vexation, displeasure and anger
due to sensual desire, hatred or bewilderment. The Tathagata has
got rid of sensual desire, hatred and bewilderment, has uprooted
them, has rendered them like unto a cut off plam-tree stump, has
made them incapable of further existence or of arising again.
Jlvaka, if what you said refers to this, I accept what you say.
“Venerable Sir! What I said refers exactly to this.
55. Jlvaka! There are five instances where a man, who
slaughters a living being purposely for the Tathagata or his
disciple, accumulates much demerit. When a householder gives
the order, ‘Go! Fetch that living being!’ this is the first instance
of his accumulating much demerit. When that living being, led
52
Gahapati Vagga
by a neck-halter, experiences pain and destress, this is the
second instance of his accumulating much demerit. When he
order, 'Go! Slaughter that living being!' this is the third instance
of his accumulating much demerit. When that living being
experiences pain and distress on being slaughtered, this is the
fourth instance of his accumulating much demerit. When he
degrades the Tathagata or his disciple by knowingly offering
meat that is impermissible 5 , that is the fifth instance of his acc
umulating much demerit. Jivaka! He who slaughters a living
being intending it for the Tathagata or his disciple accumulates
much demerit in these five ways.
When this was said, Jivaka Komarabhacca said: “Marvel¬
lous, Venerable Sir! Extraordinary. Venerable Sir! Bhikkhus
nourish themselves only with permissible food. Venerable Sir!
Bhikkhus nourish themselves only with blameless food.
“Excellent, Venerable Sir, (is the dhamma)! Excellent.
Venerable Sir, (is the dhamma)! ...p... May the Bhagava take me
as a lay disciple who from now on has taken refuge (in the
three jewels) for life. 6 ”
End of the Jivaka Sulla
The Fifth in This Vagga
5. meat that is impermissible: tea kinds of meat that should not be eaten
by bhikkhus, viz, the flesh of elephant, horse, tiger, human being,
hyena, dog, snake, bear. lion, leopard. A man may. for instance, offer
a bhikkhu bear-meat saying it is pork, and then accuse the bhikkhu
of eating unpermitted meat. This is insulting the Buddha or a disciple
of his.
6. Jivaka was already a lay Sotapanna (Stream-Enterer) before hearing
this discourse. He reaffirmed his taking refuge in the Buddha, the
Dhamma and the Sanigha to express his appreciation of the discourse.
6. UPALI sutta
Discourse Concerning Upali
56. Thus have I heard:
At one time the Bhagava was residing in Pavarika's
mango grove in Nalanda.At that time, Nigantha, the son of
Nata, was also residing at Nalanda with a large following of
Niganthas.
Then a Nigantha named Dlgha TapassI went round for
alms-food in Nalanda and having had his meal, he left the place
of alms-gathering and then approached Pavarika's mango grove.
He exchanged courteous greetings with the Bhagava; having
finished courteous and memorable words, he stood in a suitable
place. The Bhagava said these words to the Nigantha named
Dlgha TapassI who was standing in a suitable place.
“There are seats, ascetic; if you wish to sit, take a seat.”
When it was said thus, the Nigantha named Dlgha
TapassI sat down in a suitable place taking a low seat. To the
Nigantha named Dlgha TapassI who was seated in a suitable
place, the Bhagava said thus: “Ascetic! How many kinds of
kamma does Nigantha the son of Nata, declare regarding the
commission of evil and the arising of evil?”
“Friend Gotama! It is not the practice of Nigantha, the
son of Nata, to declare, ‘Kamma, Kamma!’ but it is the practice
of Nigantha, the son of Nata, to declare, ‘Danda, danda! 1, ”
“Then, ascetic, how many kinds of danda does Nigantha,
the son of Nata, declare regarding the commission of evil and
the arising of evil?”
“Friend Gotama! Nigantha, the son of Nata, declares
three kinds of dandas regarding the commission of evil and the
arising of evil. What are these three? They are: the bodily
danda, the verbal danda and mental danda.”
1. Danda originally means a stick, usually used for beating the wrong¬
doer, but the extended meaning is penalty.
53
54
Gahapati Vagga
“Ascetic! Is the bodily danda one, the verbal danda
another, and the mental danda also another?”
“Friend Gotama! The bodily danda is one, the verbal
danda is another and the mental danda is also another.”
• • ♦ •
“Ascetic! Of these three kinds of danda thus distin¬
guished and thus specified, which danda is declared by Nigantha,
the son of Nata, to be the most vicious in the comission of evil
and in the arising of evil deed: the bodily danda or the verbal
danda, or the mental danda?”
“Friend Gotama! Of these three kinds of dandas thus
distinguished and thus specified, the bodily danda, as declared
by Nigantha, the son of Nata, is the most vicious in the
commission of evil deed and in the arising of evil deed, and not
so much the verbal danda, not so much the mental danda.”
“Ascetic! Do you say the bodily danda?”
“Friend Gotama! I say the bodily danda.”
“Ascetic! Do you say the bodily danda?”
“Friend Gotama! I say the bodily danda.”
“Ascetic! Do you say the bodily danda?”
“Friend Gotama! I say the bodily danda.”
In this way the Bhagava let Dlgha Tapassi Nigantha
take his stand by this statement for three times.
57. When it was said thus, Dlgha Tapassi Nigantha
asked the Bhagava (in turn): “Friend Gotama! How many kinds
of Danda do you declare regarding the commission of evil deed
and the arising of evil deed?”
“Ascetic! It is not the practice of the Tathagata to
declare, ‘Danda, Danda!’ But it is the practice of the Tathagata
to declare, ‘Kamma, Kamma!’ ”
“Friend Gotama! How many kinds of kamma do you
declare regarding the commission of evil deed and the arising of
evil deed?”
“Ascetic! I declare three kinds of kamma regarding the
commission of evil deed and the arising of evil deed. What are
Upali Suita
55
these three? They are: bodily kamma, verbal kamma and mental
kamma.”
“Friend Gotama! Is the bodily kamma one, the verbal
kamma another and the mental kamma is also another?”
“Ascetic! The bodily kamma is one, the verbal kamma
is another and the mental kamma is also another.”
“Friend Gotama! Of these three kinds of kamma thus
distinguished and thus specified, which kind of kamma is
declared by the Bhagava to be the most vicious in the commis¬
sion of evil deed and in the arising of evil deed: the bodily
kamma or the verbal kamma or the mental kamma?”
“Ascetic! of these three kinds of kamma thus distin¬
guished and thus specified I declear that the mental kamma is
the most vicious in the commission of evil deed and in the
arising of evil deed, and not so much the bodily kamma, not so
much the verbal kamma.”
“Friend Gotama! Do you say the mental kamma?”
“Ascetic! I say the mental kamma.”
“Friend Gotama! Do you say the mental kamma?”
“Ascetic! I say the mental kamma.”
“Friend Gotama! Do you say the mental kamma?”
“Ascetic! I say the mental kamma.”
In this way Digha TappassI Nigantha, let the Bhagava
take his stand by this statement for three times. Then he got up
from his seat and went to Nigantha, the son of Nata.
58. At that time, Nigantha, the son of Nata, was sitting
amidst a large following of laymen of the village of BalakinI
headed by Upali, the householder, Nigantha the son of Nata,
saw Digha Tapassi Nigantha coming from a distance; and he
asked him, “Where are you coming from at this noontime,
ascetic?
“Venerable Sir, I have come from Samana Gotama.”
“Then, Tapassi, did you have any conversation with
Samana Gotama?”
Gahapati Vagga
“Yes, Venerable Sir, I had a conversation with Samana
Gotama.”
“Tapassi! How did you have the conversation with Samana
Gotama.”
Then Digha Tapassi Nigantha related to Nigantha, the
son of Nata, all about the conversation he had had with the
Bhagava.
When it was said thus, Nigantha, the son of Nata, said
to Digha Tapassi Nigantha, “Good, good, Tapassi, for you have
replied to Samana Gotama as a well-taught disciple who rightly
understands his teacher’s instruction. The mental danda which is
trivial is not fit to stand by the side of the bodily danda which
is massive. In fact, only the bodily danda is the most vicious in
the commission of evil deed and in the arising of evil deed, and
not so much the verbal danda and not so much the mental
danda.”
59. When it was said thus, Upali, the householder, spoke
to Nigantha, the son of Nata thus; “Good! Good! Sir,” Digha
Tapassi has replied to Samana Gotama as a well-taught disciple
who rightly understands his teacher's instruction. The mental
danda which is trivial is not fit to stand by the side of the
bodily danda which is massive. In fact, only the bodily danda
is the most vicious in the commission of evil deed and in the
arising of evil deed, and not so much the verbal danda and not
so much the mental danda. I will go now, Venerable Sir, to
Samana Gotama and will contend with him on this subject of
controversy. If Samana Gotama holds fast (to his view) as he
has done in the presence of the Venerable Tapassi, just as a
powerful man, taking hold of a longfleeced ram of its fleece,
might pull, push and shake it about, even so will I pull, push
and shake Samana Gotama by refuting his words with my
argument.
Just as a powerful man working in a liquor shop taking
a big mat might throw it into the deep lake seizing it by a
comer, even so will I pull, push and shake Samana Gotama by
refuting his words with my argument.
Upali Suita
57
Just as a powerful drunkard, taking hold of a liquor
strainer by its edge, might shake it up, shake down and toss it
about, even so will I shake up, shake down and toss about
Samana Gotama by refuting his words with my argument.
Just as an elephant, which gets infirm only when it is
sixty, might get down into a deep lake and play the game of
washing hemp, even so will I play with Samana Gotama as in
the game of washing hemp by refuting his words with my
argument. Venerable Sir! I will go now and contend with
Samana Gotama on this subject of controversy.”
Go, householder, (Said Nigantha, the son of Nata),
contend with Samana Gotama on this subject of controversy.
Either I myself, or ascetic Dlgha Tapassi or you might contend
with Samana Gotama.
60. When it was said thus, Dlgha Tapassi Nigantha,
told Nigantha the son of Nata: “Venerable Sir! I do not approve
of it, that Upali, householder, will contend with Samana Gotama.
Venerable Sir! Samana Gotama is deceitful. He knows the art of
inverting other people’s view by which he can convert the
disciples of other sects.”
Tapassi, (said Nigantha, the son of Nata) there is no
reason or no cause for Upali, the householder, to become a
disciple of Samana Gotama;but there is reason for Samana
Gotama to become a disciple of Upali, the householder. Go,
householder! Make contention with Samana Gotama on this
subject of controversy. Either I myself, or Dlgha Tapassi Nigantha,
or you might contend with Samana Gotama.
For the second time ... for the third time, Dlgha Tapassi
Nigantha, told Nigantha, the son of Nata: “Venerable Sir! I do
not approve of it that Upali, the householder, will contend with
Samana Gotama. Venerable Sir! Samana Gotama is deceitful.
• •
He knows the art of inverting other people’s view by which he
can convert the disciples of other sects.”
Tapassi, (said Nigantha, the son of Nata), there exist no
reason or no cause for Upali, the householder, to become a
disciple of Samana Gotama; but there is reason for Samana
58
Cahapati Vagga
Gotama to become a disciple of Upali, the householder. Go,
householder! Make contention with Samana Gotama in this
subject of contoversy. Either I myself, or Digha Tapassi Nigantha,
or you might contend with Samana Gotama.
"Very well, Venerable Sir!” responded Upali, the house¬
holder, to Nigantha, the son of Nata, and he rose form his
place, paid his respects to the latter, keeping him on his right
side, and went to the mango-grove of Pavarika and approached
the Bhagava. Having approached the Bhagava, he paid obesiance
to him and sat in a suitable pice. Sitting in a suitable place, he
said to the Bhagava thus: ‘‘Venerable Sir! Did Digha Tapassi
Nigantha come here?”
Householder, (said the Bhagava), Digha Tapassi Nigantha
came here.
Venerable Sir! Did you have any conversation with him?
Householder! I had some conversation with him.
Venerable Sir! How did you have the conversation with
him?
Then the Bhagava related to Upali, the householder, all
about the conversation he had with Digha Tapassi Nigantha.
61. When it was said thus, Upali, the householder, said
to the Bhagava thus: “Venerable Sir! It is good! It is good!, for
Digha Tapassi. He has replied to the Bhagava as a well-taught
disciple who rightly understands his teacher’s instruction. The
mental danda which is trivial is not fit to stand by the side of
the bodily danda which is massive. In fact, only the bodily
danda is the most vicious in the commission of evil deed and in
• •
the arising of evil deed and not so much the verbal danda, not
so much the mental danda.”
• •
“Householder! If you would speak standing on the Truth,
a conversation might be possible between us on this subject.”
“Venerable Sir! I would speak standing on the truth. Let
there be a conversation between us on this subject.”
62. “Householder! What do you think of this? In this
world, there might be a Nigantha who is afflicted, suffering and
Upali Sufta
59
gravely ill. He shuns cold water and uses only boiled water. Not
getting cold water, he might die. Now, householder, where
would Nigantha, the son of Nata, declare in which abode he
will be reborn?”
“Venerable Sir! There are devas called manosattas, be¬
ings who cling to mind. The Nigantha will be reborn in that
state of existence. Why is it so? It is because he died clinging
to mind.”
“Householder! Consider well! Householder! Say after careful
reflection! What you have said later does not agree with what
you have said earlier; and what you have said earlier does not
agree with what you have said later. Householder! Did you not
say that you would stand on the side of truth in discussing this
subject and let there be a conversation between us on this
subject?”
“Venerable Sir! Though the Bhagava said thus, only the
bodily danda is the most vicious in the commission of evil deed
and in the arising of evil deed, and not so much the verbal
danda and not so much the mental danda.”
• • • ♦
63. “Householder! What do you think of this? In this
world, Nigantha, the son of Nata, practises self-restraint in four
ways, having refrained from all kind of evil, devoting himself to
the prevention of all evil, shaking off all evil. But when he
walks forward or steps back, Nigantha, the son of Nata, causes
the destruction of minute organisms. Now, householder, how
would Nigantha, the son of Nata, declear the result of his
actions?”
“Venerable Sir! Nigantha, the son of Nata, does not
declare such actions as the most vicious because they are not
willed.”
“Householder! What if those actions are volitional?”
“Then, Venerable Sir, they would be regarded as the
most vicious.”
«
“Householder! To what kind of danda does Niganda, the
son of Nata, ascribe volition?”
Gahapati Vagga
“Venerable Sir! Volition falls under the category of the
mental danda.”
“Householder! consider well! Householder! Say after careful
reflection. What you have said later does not agree with what
you have said earlier, and what you have said earlier does not
agree with what you have said later. Householder! Did you not
say that you would stand on the side of truth in discussing this
subject and let three be a conversation between us on this
subject.”
“Venerable Sir! Though the Bhagava said thus, only the
bodily danda is the most vicious in the commission of evil deed
and in the arising of evil deed, and not so much the verbal
danda and not so much the mental danda.”
• • • •
64. “Householder! What do you think of this? Is not this
town of Nalanda thriving, prosperous, populous and very much
crowed?”
“Indeed, Venerable Sir, it is thriving, populous, prosper¬
ous and very much crowded.”
“Now, householder, what do you think of this? Here
comes a man brandishing a sword, saying, T will render all
living beings in this Nalanda into a heap of meat, a pile of meat
in an instant, in a moment.’ ”
“Householder! What do you think of this? Would that
man be able to render all living beings of this Nalanda into a
heap of meat, a pile of meat in an instant, in a moment?”
“Venerable Sir! Even ten, even twenty, even thirty, even
forty, even fifty men would not be able to turn all living beings
of this Nalanda into a heap of meat, a pile of meat in an instant,
in a moment,not to say of an insignificant single man."
“But, householder, what do you think of this? Here
comes a samana or a brahmana endowed with supernormal
psychic power and gaining mastery of mind, saying, T will turn
this town of Najanda into ashes in one moment of anger.’
“Now, householder, what do you think of this? Would
that samana or brahmana, endowed with supernormal psychic
power and gaining mastery of mind, be able to turn this town of
Nalanda into ashes in one moment of anger?”
Upali Sufta
61
“Venerable Sir! A samana or a brahmana endowed with
• *
supernormal psychic power and gaining mastery of mind, would
be able to turn even ten such Najandas, even twenty Najandas,
even thirty Najandas, even forty Najandas, even fifty Najandas
into ashes, not to say of an insignificant single Najanda.”
“Householder, consider well! Householder! Say after careful
reflection! What you have said later does not agree with what
you have said earlier, and what you have said earlier does not
agree with what you have said later. Householder! Did you not
say that that you would stand on the side of truth in discussing
this subject and let there be a conversation between us on this
subject?”
“Venerable Sir! Though the Bhagava said thus, only the
bodily danda is the most vicious in the commission of evil deed
and in the arising of evil deed, and not so much the verbal
danda and not so much the mental danda.”
• « • •
65. “Householder! What do you think of this? Have you
ever heard that the forests of DandakJ, Kalinga, Majjha and
Matanga have become jungles?”
“Yes, Venerable Sir! I have heard that the forests of
DandakI, Kalinga, Majjha and Matanga have become jungles.”
“Householder! What do you think of think? Have you
heard why the forests of DandakI, Kalinga, Majja and Matanga
have become jungles?”
“Venerable Sir? I have heard that the forests of DandakI,
Kalinga, Majjha and Matanga have become jungles through
angry minds of sages (Isis).”
“Householder, consider well! Householder! say after care¬
ful reflection! What you have said later does not agree with
what you have said earlier, and what you have said eailer does
not agree with what you have said later. Householder! Did you
not say that you would stand on the side of truth in discussing
this subject and let there be a conversation between us on this
subject?”
62
Gahapati Vagga
66. “Venerable Sir! From the very first simile that you
gave, I was delighted and satisfied with the words of the
Bhagava; nevertheless, as 1 desired to hear the Bhagava’s won¬
derful explanation of the problem, I thought I would oppose the
Bhagava.”
“Venerable Sir! It is excellent! Venerable Sir! It is excel¬
lent (is the dhamma)! Venerable Sir! It is as if what has been
turned upside down has been set right, as if what has been
covered has been uncovered, as if showing the way to one who
is lost, as if holding up a lamp in the darkness for those who
have eyes to see visible objects; even so the Bhagava has
revealed the dhamma in various ways. Venerable Sir! I take
refuge in the Buddha. I take refuge in the Dhamma! I take
refuge in the Sarngha! From now on, may the Bhagava be
pleased to take me as a disciple for life.”
67. “Householder! Do with discretion! It is good for such
a well-known person as you to use discretion.”
“Venerable Sir! I am exceedingly delighted and satisfied
with the Bhagava’s words: ‘Do with discretion! It is good for
such a well-known person as you to do with direction.’ Holder
of other views, on acquiring a disciple like me, would carry a
banner all about Nalanda proclaiming: ‘Upali, the householder,
has come over to our side as a disciple!’ But on the contrary,
the Bhagava has said to me, ‘Do with direction! It is good for
such well-known person like you to use discretion’ So for the
second time I take refuge in the Buddha!. I take refuge in the
Dhamma! I take refuge in the Sarngha! From now on, may the
Bhagava be pleased to take me as a disciple for life.’ ”
68. “Householder! Your house has been a well to Niganthas
for a long time; and so you should always bear in mind to offer
them alms-food whenever they come.”
“Venerable Sir! I am exceedingly delighted and satisfied
with the Bhagava’s words: ‘Your house has been a well to
Niganthas for a long time; and so you must always bear in mind
to offer them alms-food whenever they come.’ Venerable Sir! I
have heard that Samana Gotama speaks thus: ‘Gifts should be
given only to me, and not to others. Gifts should be given only
Upali Sutta
to my disciples and not to others’ disciples. Only gifts that are
given to me are abundantly fruitful; gifts to others are not of
much fruit. Only gifts to my disciples are abundantly fruitful;
gifts to others are not of much fruit. Only gifts to my disciples
are abundantly fruitful; gifts to other’s disciples are not of much
fruit.’ But on the contrary, the Bhagava encourages me to give
alms to Niganthas also. Indeed, Venerable Sir, we shall know
the right time in this matter. So for the third time I take refuge
in the Buddha! I take refuge in the Dhamma! I take refuge in
the Samgha! From now on, may the Bhagava be pleased to take
me as a disciple for life.’ ”
69. Then the Bhagava talked Upali, the householder, a
series of talk in sequence, namely, talk on charity, talk on
morality, talk on celestial abodes, the fault of sensual desire, their
vileness, their defilements; he shows advantages of renunciation.
And when the Bhagava knew that the mind of Upali, the
householder, had been rendered tractable, supple, free from
hindrances, exalted and confident, he proclaimed the samukkamsika
dhamma which Buddhas have themselves discovered explaining
dukkha, the origin of dukkha, the cessation of dukkha and the
path (leading to the cessation of dukkha). Just as a clear and
stainless cloth readily takes the dye, even so to Upali, the
householder, at that very place the eye of wisdom (sotapattimagga
nana) arose, pure and unobscured by defilements, that whatever
has the nature of arising has the nature of cessation. Then,
Upali, the householder, having seen the dhamma, attained it,
gained insight into it, plunged into it, crossed over doubt,
overcome vacillation and gained self-confidence, gained the cour¬
age of conviction and not having faith in any other except the
Teacher’s instruction, said to the Bhagava thus: “Venerable Sir!
Now we are going. We have many afairs to attend to. We have
many things to do.”
“Householder! You know the time (to leave).”
70. Delighted and satisfied with the words of the Bhagava,
Upali, the householder, rose from his seat, and having paid
homage to the Bhagava by keeping him on his right side, went
home. Having arrived there, he told the doorkeeper, “Good
64
Gahapati Vagga
door-keeper! From today on I close my doors to the male
Niganthas and female Niganthas, but my doors are open to
bhikkhus, bhikkhunls and lay male disciples and lay female
disciples of the Bhagava. If any Nigantha happens to come, tell
him, ‘Wait, Revered Sir, do not enter. From today on Upali, the
householder, has become a disciple of Samana Gotama. Doors
are closed to the male Niganthas and female Niganthas; but they
are open to the bhikkhus, bhikkhunls, and lay male disciples and
lay female disciples of the Bhagava. Revered Sir! If you want
alms-food, wait here. It will be brought here for you’
71. Digha TapassI Nigantha heard thus: “Upali, the
householder, has become a disciple of Samana Gotama.” Then
Digha TapassI Nigantha approached him, said, “Venerable Sir!
I have heard that Upali the householder, has become a disciple
of Samana Gotama.”
TapassI! There is no cause, no reason (for Upali) to
become a disciple of Samana Gotama. But there is cause for
Samana Gotama to become a disciple of Upali, the householder.
For the second time also Digha Tapassi Nigantha...p... for the
third time also Digha Tapassi Nigantha said to Nigantha, the
son of Nata, thus: “Venerable Sir! I have heard...p...“ But
Nigantha, the son of Nata, said: ...p... “There is cause for
Samana Gotama to become a disciple of Upali, the house¬
holder.”
“Venerable Sir! I shall go now to find out if Upali, the
householder, has become a disciple of Samana Gotama or not.
Go, Tapassi! And find out whether Upali, the householder, has
become a disciple of Samana Gotama or not.”
72. Then Digha Tapassi Nigantha went to the house of
Upali, the householder. The door-keeper, seeing Digha Tapassi
Nigantha coming from a distance, told him: “Revered Sir! Wait!
Do not enter! From today on Upali, the householder, has
become a disciple of Samana Gotama. Doors are closed to the
male Niganthas and female Niganthas. But they are open to
bhukkhus, bhikkhunls and lay male disciples and lay female
disciples of the Bhagava. Revered Sir! If you want alms-food,
wait here. It will be brought here for you.”
Upali Sutta
Saying, “Friend door-keeper, I do not want alms-food,”
Dlgha Tapassi Nigantha, turned back and went to Nigantha, the
son of Nata, and told the latter thus: “Venerable Sir! It is true
that Upali, the householder, has become a disciple of Samana
Gotama. Venerable Sir, you did not listen to me when I said
that I did not approve of it that Upali, the householder, will
contend with Samana Gotama, as Samana Gotama is deceitful.
• * •
He knows the art of inverting other people's view, by which he
can convert the disciples of other sects. And now, Venerable Sir,
Samana Gotama has coverted Upali, the householder, with the
art of inverting (other people’s view).
Tapassi! There is no cause, no reason (for Upali) to
become a disciple of Samana Gotama. But there is cause for
Samana Gotama to become a disciple of Upali, the house¬
holder.”
For the second time also Digha Tapassi Nigantha told
Nigantha, the son of Nata, thus: “It is true ...p... “There is
cause for Samana Gotama to become a disciple of Upali, the
householder.
For the third time also Dlgha Tapassi Nigantha told
Nigantha, the son of Nata, thus: “It is true ...p... “There is cause
for Samana Gotama to become a disciple of Upali, the house¬
holder.
Tapassi! (said Nigantha, the son of Nata) Now I will go
myself to find out whether Upali, the householder, has become
a disciple of Samana Gotama or not.
Then, Nigantha, the son of Nata, went to the house of
Upali, the householder, with many of the followers of Nigantha.
Seeing Nigantha coming from a distance, the door-keeper said to
Nigantha, the son of Nata, “Wait, Revered Sir, do not enter.
From today on, Upali, the householder, has become a disciple of
Samana Gotama. Doors are dosed to the male Niganthas and
female Niganthas. But they are kept open to bhikkhus, bhikkhunls,
and to lay male disciples and lay female disciples of the Bhagava.
Revered Sir! If you want alms-food, wait here. It will be
brought here for you.”
66
Gahapati Vagga
“In that case, friend door-keeper, go to Upali, the house¬
holder, and tell him. Sir! Nigantha, the son of Nata is waiting
outside the door with a large following of Niganthas; Nigantha,
the son of Nata, wishes to see you.”
Saying “Very well. Sir,” To Nigantha, the son of Nata,
the door-keeper went to Upali, the householder, and said, ‘‘Sir,
Nigantha, the son of Nata, is waiting outside the door with a
large following of Niganthas; he wishes to see you.”
“If that be so, friend door-keeper, arrange seats in the
hall of middle gate-way” (said Upali).
Taking the words of Upali, the householder, and saying,
“Very well. Sir,” the door-keeper arranged sets in the hall of
middle gate-way; and returning to Upali, the householder, said to
him, “Sir, seats have been arranged in the hall of middle gate¬
way. You know the time (to proceed).”
73. Then Upali, the householder, approached the hall of
middle gate-way, and having thus approached it, sat down on
the foremost, best, highest amd most exalted seat, summoned the
door-keeper and said, “Now, friend door-keeper, go to Nigantha,
the son of Nata, and tell him, Upali, the householder, sends
word to you that if you wish you may enter.”
Saying, “Very well. Sir,” to Upali, the householder, and
having approached Nigantha, the son of Nata, the door-keeper
said thus: “Venerable Sir! Upali, the householder, has sent word
that if you wish you may enter.”
Then Nigantha, the son of Nata, approached the hall of
the middle gate-way together with a large following of Niganthas.
Whereas in the past Upali, the householder,used to go out and
meet Nigantha, the son of Nata, as he saw him come from a
distance and most exalted seat which he dusted with an upper
robe, he now occupied the foremost, best, highest and most
exalted seat himself and said, “Venerable Sir! There are many
seats. Sit down if you wish.”
When it was said thus, Nigantha, the son of Nata, said
to Upali, the householder: “Are you mad, householder? Are you
stupid, householder? You set out saying, ‘I will go now, Venerable
Upali Suita
67
Sir, to Samana Gotama to contend with him, and now you come
back entangled in a multiplicity of heresies. It is, householder,
like that a man going out to castrate (others) returns castrated
himself, or that a man going out to gouge out the eyes (of
others) returns with his own eyes gouged out. In the same way,
you householder, who set out saying, ‘I will go now, Venerable
Sir, to Samana Gotama to contend with him,’ have returned
entangled in a multiplicity of heresies. Householder! You have
been converted by Samana Gotama’s art of converting other
people’s view.”
74. ‘‘Venerable Sir! It is good to become converted by
such art of converting other people's view. Were my beloved
blood-relations to be thus converted under such art of converting
it would be for their welfare and happiness for a long time.
Venerable Sir! Were the brahmins...p... the merchants...p... the
workers to be thus converted by such art of converting, it would
be for their welfare and happiness for a long time. Venerable
Sir! If all the deva world comprising devas, maras and brahmas,
and if all the human world comprising samanas, brahmanas,
kings (sammutidevas) and men were to be thus converted by
such art of converting, it would be for their welfare and happi¬
ness for a long time. Now, Venerable Sir, let me speak in a
parable, for, in this world, some wise men comprehend the
meaning of the spoken word given in a parable.”
75. “Venerable Sir! What happened in the past was that,
an old and aged brahmin, very much advanced in years, had a
very young wife. When she become pregnant and was nearing
confinement, she told her oldl husband, ‘Go, brahmin, and buy
a young-monkey-doll in the market and bring it home; it shall
serve as a plaything for my infant son’.”
When it was said thus, the old brahmin replied to his
young wife, “My dear! Wait till you have given birth. If it is a
boy that you bear, I will go to the market and buy a doll of
young male monkey and get it for your infant son to play with.
If it is a girl that you bear, I will go to the market and buy a
doll of young female monkey for your infant daughter to play
with.”
Gahapati Vagga
For the second time . for the third time the young wife
told her old husband, “Go, brahmin and buy a young-monkey-
doll in the market and bring it home; it shall serve as a plaything
for my infant son.”
Then, Venerable Sir, as he was overwhelmed with love
and passion for his young wife, said: “Dear! I have bought the
young-monkey-doll in the market and brought it home. It shall
be a plaything for your infant son.”
Venerable Sir! When it was said thus, the young wife
again told the old brahmin, “Brahmin! Go and take this young-
monkey-doll to Rattapani, I want this young-monkey-doll dyed
with yellow colour after having it washed up, in and out, and
softened on both sides.”
Then, Venerable Sir, the old brahmin overwhelmed with
love and passion for his young wife, went to Rattapani and said
thus: “Rattapani! I want this little monkey-doll dyed yellow
after having it washed up, in and out, and softened on both
sides.” Venerable Sir! When it was said thus, Rattapani, the
dyer's son, told the old brahmin. “Sir! Your little monkey-doll
may withstand being dyed, but may not withstand being washed
up in and out and softened on both sides.”
“Venerable Sir! In the same way, the doctrine of the
foolish Niganthas may be able to endure the dyeing of fools, but
not of wise men; and it cannot withstand investigation and test.
Venerable Sir! The old brahmaria, on another occasion brought
a pair of new robes, went to Rattapani, the dyer's son, and said,
‘Friend Rattapani! I want this pair of new robes dyed yellow
after having it washed up, in and out, and softened on both
sides.’ At this, Venerable Sir, Rattapani, the dyer's son, said to
the old brahmin, ‘Sir! This pair of new robes can withstand
dyeing, as well as being washed up, in and out, and softened on
both sides’.”
“Venerable Sir! In the same way, the doctrine of the
Bhagava, Worthy of Special Veneration and Perfectly Self-
Enlightened, can endure wise men's dyeing, but not that of the
foolish. It can withstand investigation and test.”
Upali Suita
69
“Householder! All the company together with the King
knows that Upali, the householder is a disciple of Nigantha, the
son of Nata. But now, householder, whose disciple shall we
take you to be?”
When thus questioned, Upali, the householder, rose up
from his seat, put his upper robe on his shoulder, directed his
joined palms towards the Bhagava, and said to Nigantha, the
son of Nata: “Venerable Sir! If that be so, listen as to whose
disciple I am.”
76. A disciple am I of that Bhagava, who is
wise, bereft of delusion, having removed the thorns
(of defilements) being the hero of all victories 2 , knowing
no suffering, even-minded, highly developed in moral¬
ity, possessing perfect knowledge (that gets at the
Truth), surmounting all human passions and untainted
by defilements.
A disciple am I of that Bhagava who is unwaver¬
ing, self-satisfied (with the realization of the dhamma),
having spewed out all wordly pleasures, rejoicing
with others in their happiness, having duly performed
the duties of a samana, being foremost among men,
bearing (his) last body, with none to equal him and
free from the dust of defilements.
A disciple am I of that Bhagava who is undoubt¬
ing, proficient, pre-eminent leader of all beings, the
superb charioteer, unsurpassed, possessing the purified
state of mind, doing away with all uncertainties,
illumining (the knowledge of the Path), having got rid
of conceit and being energetic.
A disciple am I of that Bhagava who is the
mightiest, pearless, unfathomable (in physical and moral
2. Here victories relate to the five maras, according to the Cemmentaries,
viz., (1) devaputta mara, the Tempter personified as the archangle of
evil, (2) Kilesamara, defilements, (3) khandhamara, the five aggregates
of existence, (4) maceumara. Death and (5) abhisankhamara, volitional
action, both good and evil that tend to rebirth.
70
Gahapati Vagga
attainments), having reached the highest wisdom of
the sages, able to provide safety, endowed with knowl¬
edge (of the Fruition of the Path), upholding the
Dhamma, and possessing self-restraint, having over¬
come clinging and liberated himself from defilements.
A disciple am I of that Bhagava who is immacu¬
late, living in the seclusion of a monastery, exhausting
all fetters, emancipated from suffering of rebirth, pos¬
sessing wisdom that can refute opposite views, having
shaken off all defilements, having lowered the banner
of conceit, having detached himself from sensual de¬
sires, having tamed and having done away with all
impediments. 3
A disciple am I of that Bhagava, the seventh in
the line of Buddhas (counting from Buddha Vipassi),
who is free from deceit, who is endowed with the
threefold knowledge, attaining to supreme knowledge,
cleansed of all defilements, skilful in prosody, having
calmed himself in mind and body, being a discoverer
of what should be known, the first giver of the gift
of the dhamma, who is able to forbear.
A disciple am I of that Bhagava, who is noble,
has developed the mind, has attained that should be
attained, is skilled in the exposition (of the dhamma),
vigilant, able to see things with special perception, not
susceptible to sensual desires nor to resentment to
them, given up craving, and attained mastery over
mind.
A disciple am I of that Bhagava, who is re¬
nowned, abiding in Jhana, having an unobstructed
mind, with mind unbent (to defilements), absolute
purity, freed from the fetters (of defilements), the
benefactor, secluded (from defilements), having reached
3. Nippapancassa: Tariha, mana and ditthi which tend to lengthen
samsara are termed as papanca.
Upali Suita
71
the summit and crossed over (the sea of the round of
existences) he shows others the way to cross over it.
A disciple am I of the Bhagava, who is serene,
endowed with knowledge as extensive as the earth, of
great wisdom, free from greed, who has come like
previous Buddhas, speaking what is beneficial and
true, incomparable, unequalled, intrepid and possess¬
ing abstrue wisdom.
A disciple am I of that Bhagava who has wis¬
dom, who has cut off craving, who knows that is
cognizable, devoid of fumes of defilements, untainted
(with craving and wrong view), worthy of receiving
offerings brought even from afar, a Supreme Being,
the greatest of all men, paramount, eminent, and
reaching the pinnacle of fame. (Thus said Upali).
77. “Householder, (asked Nigantha, the son of Nata),
when did you compose these words of praise of Samana Gotama?”
“Venerable Sir! A skilful florist or his assistant, (finding)
a heap of many kinds of flowers, would surely make a varie¬
gated garland out of it. The Bhagava is endowed with many
kinds of virtue. Venerable Sir! Who would not praise the
praiseworthy?”
Thereupon, Nigantha, the son of Nata, unable to bear
(the householder) singing in praise of the Bhagava,vomitted hot
blood.
End of Upali Sutta
The Sixth in This Vagga
7. KUKKURAVATIKA SUTTA
Discourse Regarding One Practising the Canine Way
78. Thus have I heard:
Once the Bhagava was staying at the small town of
Haliddavasana in the country of the Koliyans. At that time
Punna, a Koliyan who practised the bovine way (of life), and
Seniya, a naked ascetic who practised the canine way (of life), 1
approached the Bhagava. Having approached the Bhagava, Punna,
the ascetic practising the bovine way, paid homage to the
Bhagava and sat down in a suitable place.
Seniya, the naked ascetic who practised the canine way
(of life), exchanged greetings with the Bhagava and having said
courteous and amiable words of felicitation, sat down in a
suitable place, curling himself up like a dog. Then Punna, the
Koliyan practising the bovine way, having seated himself at one
side, spoke to the Bhagava thus: “Venerable Sir! This Seniya,
the naked ascetic practising the canine way, practises what is
hard to practise, (such as) eating food that is thrown to the
ground. He has taken upon himself this canine way fully and
well for quite a long time. What will be his destination? What
will be his future existence?”
Enough, Punna, (of your asking this question)! Leave it
out! Do not ask me that!
For the second time ...p... for the third time, Punna, the
Koliyan practising the bovine way, spoke to the Bhagava thus:
"Venerable Sir! This Seniya, the naked ascetic practising the
way, practises what is hard to practise, (such as) eating food that
is thrown to the ground. He has taken upon himself this canine
way fully and well for quite, a long time. What will be his
destination? What will be his future existence?
1. the bovine way; the canine way: go vat a and Kukkuruvati: literally, ox-
praclice and dog-practice. In the days of the Buddha some ascetics
took up the austere practice of imitating bovine or canine behaviour.
Their way of life was, therefore, either bovine or canine.
72
Kukkuravatika Sutta
73
79. Punna! As I cannot deter you from asking that
question by saying, ‘Enough, Punna, (of your asking this ques¬
tion)! Leave it out! Do not ask me that,’ I will now answer it.
Here, a certain individual cultivates the canine way, the canine
habit, the canine mentality and the canine manners fully and
constantly. On the death and dissolution of that individual who
has cultivated the canine way, the canine habit, the canine.
mentality and the canine manners fully and constantly, he will be
reborn in the company of dogs (i.e., as a dog). If he entertains
the view, ‘By virtue of this behaviour, this performance of duty,
this practice and this noble conduct, I shall become a (well-
known) deva or a common deva,’ it is a wrong view. Punna!
I declare that there are two destinations for one who has wrong
views: niraya (the realm of continuous suffering) or the world of
animals, to one of which such a one will be destined to go. So,
Punna, if the canine way is practised without this wrong view,
that will lead to existence in the company of dogs; if it is
practised with this wrong view, that will lead to niraya. 2
On this being said, Seniya, the naked ascetic practising
the canine way, wept and shed tears.
At this, the Bhagava said to Punna. the Koliyan practis¬
ing the bovine way: “I could not deter you from asking that
question by saying, ‘Enough, Punna, (of your asking this ques¬
tion)! Leaves it out. Do not ask me that’."'
“Venerable Sir! I (Seniya) wept not because the Bhagava
has spoken thus. Venerable Sir! I have for a long time taken up
and practised this canine way fully and well. So I wept. 3
Venerable Sir! This Punna, the Koliyan, has for a long time
taken up the bovine way fully and well. What will be his
destination? What will be his future existence?”
Enough, Seniya, (of your asking this question)! Leave it
out! Do not ask me that!
without this wrong view: siimpujjiumnun): practising
view: vipajjamannni: lit., practising badly.
well; with this
wrong
74
Gahapati Vagga
For the second time ...p... for the third time, Seniya, the
naked ascetic practising the canine way, asked the Bhagava,
“Venerable Sir! This Punna. the Koliyan, has for long time
taken up the practice of the bovine way fully and well. What
will be his destination? What will be his future existence?"
80. Seniya! As I cannot deter you from asking that
question by saying, ‘Enough, Seniya, (of your asking this ques¬
tion)! Leave it out! Do not ask me that,' I will now answer it.
Here, a certain individual cultivates the bovine way, the bovine
habit, the bovine mentality and the bovine manners fully and
constantly. On the death and dissolution of that individual, who
has cultivated the bovine way, the bovine habit, the bovine
mentality and the bovine manners fully and constantly, he will
be reborn in the company of oxen (i.e., as an ox). If he
entertains the view, ‘By virtue of this behaviour, this perfor¬
mance of duty, this practice and this noble conduct, I shall
become a (well-known) deva or a common deva,' it is a wrong
view. Seniya! I declare that there are two destinations for one
who has wrong views: niraya (the realm of continuous suffering)
or the world of animals, to one of which such a one will be
destined to go. So, Seniya, if the bovine way is practised
without this wrong view, that will lead to existence in the
company of oxen. If it is practised with this wrong view, that
will lead to niraya.
On this being said. Punna, the Koliyan practising the
bovine way, wept and shed tears.
At this, the Bhagava said to Seniya, the naked ascetic
practising the canine way: “I could not deter you from asking
that question by saying, ‘Enough, Seniya. (of your asking this
question)! Leave it out. Do not ask me that'."
“Venerable Sir! I (Punna) wept not because the Bhagava
has spoken thus. Venerable Sir! 1 have for a long time taken up
3. Seniya meant: wept not because 1 resented the Bhagava’s saying that
for such people their only destination would be either the animal world
or niraya. 1 wept because I realized that this practice which 1 have
taken up and followed for such a long time would turn out to be
unprofitable and unbeneficial.
Kukkuravatika Sutta
75
and practised this bovine way fully and well. So I wept.
Venerable Sir! I have this faith in the Bhagava that the Bhagava
is capable of teaching me the dhamma so that I can abandon this
bovine way and so that this Seniya, the naked ascetic practising
the canine way, can also abandon that canine way.”
Punna! If that be so, listen and pay good attention. I
shall speak.
“Very well, Venerable Sir!” replied Punna, the Koliyan
practising the bovine way.
And the Bhagava said thus:
81. Punna! 1 declare four kinds of kamma 4 which I have
personally realized through abhinna, special apperception. And
what are they? They are: black 5 (demeritorious) kamma which
gives rise to black (unhappy) kamma-result, white 6 (meritorious)
kamma which gives rise to white (happy) kamma-result, black-
and-white kamma which gives rise to black-and-white kamma-
result and neither black nor white kamma which gives rise to
neither black nor white kamma-result and which leads to the
extinction of kamma.
Punna! What is the black kamma that gives rise to black
kamma-result? Here, Punna, a certain individual performs (harm¬
ful) intentional actions in physical deed involving affliction,
(harmful) intentional actions in speech involving affliction, (harm¬
ful) intentional actions in thought involving affliction. He reaches
(i.e., is reborn in) a world of affliction because he has performed
international actions in physical deed involving affliction, because
he has performed intentional actions in speech involving afflic¬
tion, because he has performed intentional actions in speech
involving affliction, because he has performed intentional actions
in thought involving affliction. When he reaches a world of
affliction, afflictive contacts impinge on him (through the six
senses). When afflictive contacts impinge on him, he experiences
4. kamma: action in deed, word or thought.
5. black: kanha; also rendered dark.
V
6. white: sukka: also rendered bright.
76
Gahapati Vagga
utterly unpleasant sensations just as beings in niraya do. In this
way, Punna, a being comes into existence because of (the
occurrence of) kamma action; he comes into existence as a result
of kamma. And when he comes into existence, contacts impinge
upon him. Thus also, Punna, I declare; ‘Beings have only
kamma as (their) inheritance.' Punna, this (kamma) is called
black kamma that gives rise to black kamma-result. (1)
Punna! What is the white kamma that gives rise to white
kamma-result? Here, Punna, a certain individual performs (be¬
nevolent) intentional actions in physical deed not involving afflic¬
tion, (benevolent) intentional actions in speech not involving
affliction, (benevolent) intentional actions in thought not involv-
ine affliction. He reaches (i.e., is reborn in) a world without
affliction, because he has performed intentional actions in physi¬
cal deed not involving affliction, because he has performed
intentional actions in speech not involving affliction, because he
has performed intentional actions in thought not involving afflic¬
tion. When he reaches a world of affliction, non-afflictive con¬
tacts impinge on him. When non-afflictive contacts impinge on
him, he experiences sensations of utter pleasantness like the
Subhakinha Brahmas. In this way, Punna, a being comes into
existence because of (the occurrence of) kamma action; he
comes into existence as a result of kamma. And when he comes
into existence, contacts impinge upon him. Thus also, Punna, I
declare; ‘Beings have only kamma as (their) inheritance.’ Punna,
this (kamma) is called white kamma that gives rise to white
kamma-result. (2)
Punna! What is the black-and-white kamma that gives
rise to black-and-white kamma-result? Here. Punna, a certain
t • 7
individual performs (both harmful and benevolent) intentional
actions in physical deed, in speech and in thought, involving
affliction or non-affliction. He reaches a world which is both
with and without affliction, because he has performed intentional
actions in deed, word or thought involving affliction or non-
affliction. When he reaches a world which is both with and
without affliction, both afflictive and non-afflictive contacts im¬
pinge upon him. When afflictive and non-afflictive contacts
impinge on him, he experiences mixed sensations of pleasantness
Kukkuravatika Sutta
77
and unpleasantness as in the case of human beings, some devas
and some beings in the undesirable lower realms (such as petas
and animals). In this way, Punna, a being comes into existence
because of (the occurrence of) kamma action; he comes into
existence as a result of kamma. And when he comes into
existence, contacts impinge upon him. Thus also, Punna, I
declare: ‘Beings have only kamma as (their) inheritance.’ Punna,
this (kamma) is called black-and-white kamma that gives rise to
black-and-white kamma-result. (3)
Punna! What is neither black nor white kamma that gives
rise to neither black nor white kamma-result and that leads to the
extinction of kamma? Of those (three kinds of kamma), Punna,
any volition which strives after abandoning black kamma with its
black kamma-result, which strives after abandoning white kamma
with its white kamma-result, and which strives afer abandoning
black-and-white kamma with its black-and-white kamma-result is
said to be the kamma which leads to its exhaustion because it is
neither black nor white, giving rise to neither black kamma-result
nor white kamma-result. These are the four kinds of kamma
declared by me after personal realization through special apper¬
ception. (4)
82. When this had been said, Punna, the Koliyan prac¬
tising the bovine way, addressed the Bhagava: “Venerable Sir!
Excellent (is the Dhamma)! Venerable Sir! Excellent (is the
Dhamma)! Just as if, Venerable Sir! ...p... May the Bhagava
take me as a lay disciple who has taken refuge in the Three
Gems from now on till the end of life.” And Seniya, the naked
ascetic practising the canine way, also addressed the Bhagava:
“Venerable Sir! Excellent (is the Dhamma)! Venerable Sir! Ex¬
cellent (is the Dhamma)! Just as if, Venerable Sir, ...p... has
shown me the Truth. Venerable Sir! I take refuge in the
Bhagava! I take refuge in the Dhamma! I take refuge in the
Samgha! Venerable Sir! May I receive in the presence of the
Bhagava initiation and admission into the Order as a bhikkhu.”
Seniya! If a person who previously has been a believer
in other faiths desires to be initiated and to be admitted into the
Order as a bhikkhu under this Teaching, he has to live under
Cahapati Vagga
probation for four months. When that probationary period of four
months is over, and when the bhikkhus are satisfied (with him),
he will be initiated into the Order and raised to the status of a
bhikkhu. But in this matter, individual differences (as to the
probation period) are recognized by me.
“Venerable Sir, if a person having been a believer in
other faiths and wishing to receive initiation and admission as a
bhikkhu under this Teaching has to live under probation for four
mounths and if at the end of the four months the bhikkhus,
being satisfied (with him), grant him initiation and grant him
admission as a bhikkhu, I am prepared to live under probation
(even) for four years; and at the end of these four years if the
bhikkhus are satisfied (with me) let them initiate me into the
Order and raise me to status of a bhikkhu."
Seniya, the naked ascetic who had practised the canine
way, was initiated and admitted as a bhikkhu in the presence of
the Bhagava (without undergoing the probationary period). Not
long after he had become a bhikkhu. the Venerable Seniya,
remaining alone and secluded, vigilant and zealous, inclining his
mind (to Nibbana), realized by himself through abhinna, special
apperception, here and now the fruits of the noblest and the
most supreme Arahattaphala, the goal of the Practice of Purity,
for the sake of which men of good family rightly go forth from
home life into homelessness. Thus he knew: "Rebirth is no
more; the Noble Practice has been accomplished; what is to be
done (for Magga Insight) has been done; there is nothing more
to do (to attain Magga)." And the Venerable Seniya became one
among the arahats.
End of the Kukkuravatika Sutta
The Seventh in This Vagga
8. abhayarajakumAra sutta
Discourse to Prince Abhayarajakumara
83. Thus have I heard:
At one time the Bhagava was staying at the Veluvana
Monastery, the feeding place of black squirrels, in Rajagaha.
Then Prince Abhaya approached Nigantha, the son of Nata,
paid him due respects and sat in a suitable place. Nigantha, the
son of Nata, said to Prince Abhaya who had sat in a suitable
place, “Come, Prince! Contend with Samana Gotama about his
doctrine. If you do so your good reputation will spread far and
wide.” (and people would say). “The Prince Abhaya has con¬
tended with Samana Gotama, so mighty and so powerful, about
his doctrine.”
Venerable Sir, (said the Prince), how shall I make the
doctrinal contention with Samana Gotama, so mighty and so
powerful?
Come, Prince! You approach Samana Gotama, and hav¬
ing approached him, say thus: “Venerable Sir! Would the Tathagata
utter a speech which is inimical and unpleasant to others?” If,
when you ask thus, Samana Gotama replies: “Prince! The
Tathagata would utter a speech which is inimical and unpleasant
to others,” say to him: “Venerable Sir! If that be so where will
be the difference between the Bhagava and the common people?
Indeed, the common people would also utter a speech which is
inimical and unpleasant to others”. If, when you ask thus,
Samana Gotama replies: “Prince! The Tathagata would not utter
a speech which is inimical and unpleasant to others”, say to him:
“Venerable Sir! If that be so, why did you say of Devadatta
thus: ‘Devadatta will go down to niraya; Devadatta is doomed to
suffer in (niraya) for one world-circle; Devadatta is incurable?’
‘Venerable Sir! Because of that speech, Devadatta was resentful
and displeased’.”
Prince! If you ask Samana Gotama this double-edged
question, he will neither be able to vomit nor to swallow it (as
he cannot refute or admit the charges). Just as a man can neither
79
Gahapati Vagga
vomit nor swallow the iron-spike stuck in his throat; even so,
prince, if you ask Samana Gotama this double-edged question,
he will neither be able to vomit nor to swallow it (as he cannot
refute or admit the charges).
Saying, “Very well, Sir,” to what Nigantha, the son of
Nata, said. Prince Abhaya rose from his seat, having paid
homage to Nigantha, the son of Nata by keeping him on his
right side, approached the Bhagava. Having approached him and
paid his respects to the Bhagava, he sat in a suitable place.
84. Prince Abhaya, who had thus sat in a suitable place,
looked up at the sun and thought: “It is not the time for me to
contend with Samana Gotama today. I shall do so tomorrow at
my own house”. Thus thinking, he said: “Venerable Sir! May
the Bhagava be pleased to give me consent to take the meal
tomorrow together with the three others.” The Bhagava assented
by remaining silent. Knowing that the Bhagava had accepted his
invitation, the Prince rose from his seat, paid obeisance to the
Bhagava by keeping him on his right side, and left. As the night
passed, and in the morning, having rearranged his robes and
taking the alms-bowl and great robe, the Bhagava approached
the house of Prince Abhaya. Having approached there, he sat in
a prepared seat. Then Prince Abhaya served the Bhagava with
excellent food, hard and soft, with his own hands, till the
Bhagava was fully satisfied, and said, ‘Enough’.
When the Bhagava had eaten and withdrawn his hand
from the bowl, Prince Abhaya took a low seat for himself and
sat in a suitable place.
85. Having sat in a suitable place, Prince Abhaya ad¬
dressed the Bhagava thus: “Venerable Sir! Would the Tathagata
utter a speech which is inimical and unpleasant to others?”
Prince! In such a question, there is no specific reply.
But, Venerable Sir, at this point the Niganthas have lost.
Prince! Why do you say, “At this point the Niganthas have lost?”
“Venerable Sir! I approached Nigantha, the son of Nata,
paid him due respects and sat in a suitable place. Then Nigantha,
the son of Nata, said to me who had sat in a suitable place,
Abhayarajakumara Sulfa
81
Come, Prince! Contend with Samana Gotama about his doctrine.
If yo do so your good reputation will spread far and wide thus:
‘The prince Abhaya had contended with Samana Gotama, so
mighty and so powerful, about his doctrine’.”
Venerable Sir! When it was said thus, I asked Nigantha,
the son of Nata, “Venerable Sir! How shall I contend with
Samana Gotama, so mighty and so powerful about his powerful?”
(At this, Nigantha, the son of Nata, said:)
“Come, Prince! You approach Samana Gotama and say
thus: ‘Venerable Sir! Would the Tathagata utter a speech which
is inimical and unpleasant to others?’ If, when you ask this,
Samana Gotama replies, ‘Prince! The Tathagata would utter a
speech which is inimical and unpleasant to others,’ say to him:
‘Venerable Sir! If that be so, where will be the difference
between the Bhagava and the common people? Indeed, the
common people would also utter a speech which is inimical and
unpleasant to others.’ If, when you ask this, Saman Gotama
replies, ‘Prince! The Tathagata would not utter a speech which
is inimical and unpleasant to others,’ say to him: “Venerable Sir!
If that be so, why did you say of Devadatta: ‘Devadatta is
destined for apaya; Devadatta will go down to niraya; Devadatta
is doomed to suffer (in niraya) for one world cycle; Devadatta
is incurable?’ Venerable Sir! Because of that speech, Devadatta
was resentful and displeased.”
Prince! If you ask Samana Gotama this double-edged
question, he will neither be able to vomit nor to swallow it (as
he cannot refute or admit the charges). Just as a man who can
neither vomit nor swallow the iron-spike stuck in his throat; even
so, Prince, if you ask Samana Gotama this double-edged ques¬
tion, he will neither be able to vomit nor to swallow it (as he
cannot refute or admit the charges).
86. And, at that time, Prince Abhaya had on his lap his
young and tender infant son, lying supine. Then the Bhagava said
to Prince Abhaya: “Prince! What do you think of this? If this
boy, through the carelessness of you or the nurse, puts a piece
of wood or a potsherd into his mouth, what would you do?”
82
Gahapati Vagga
Venerable Sir! 1 should take it out. If I cannot, at the
very beginning, do so, I should seize his head with my left hand
and take it out with the bent finger of my right hand even if he
bleeds (in the mouth). And Why? Because, Venerable Sir, I
have compassion on him.
Even so. Prince, whateve speech the Tathagata knows to
be untrue, false, not beneficial, disliked by, and unpleasnt to
others, the Tathagata does not utter that kind of speech.
Whatever speech the Tathagata knows to be true, correct,
but not beneficial, disliked by and unpleasant to others, the
Tathagata does not utter that kind of speech also.
Whatever speech the Tathagata knows to be true, correct,
and beneficial, but disliked by and unpleasant to others, the
Tathagata knows the right time to utter that kind of speech.
Whatever speech the Tathagata knows to be untrued,
false, and not beneficial, but amiable and pleasant to others, the
Tathagata does not utter that kind of speech also.
Whatever speech the Tathagata knows to be true, correct,
beneficial, amiable and pleasant to others, the Tathagata knows
the right time to utter that kind of speech. Why is it so? It is
because. Prince, the Tathagata has compassion on all sentient
beings.
87. Venerable Sir! When rulers, wise brahmins, wise
merchants and wisen samanas approach the Tathagata and ask
prepared question, “Venerable Sir! (In such cases) has the Bhagava
thought out the answer beforehand that if certain persons would
approach me and ask me thus, I would answer to them in this
way. Or does the answer to that question arise in your mind
instantaneously?”
Prince, if that be so, I shall ask you a question in turn.
You may answer me as you like. Prince! What do you think of
this? Are you skilled in the various parts of a chariot?
Yes, Venerable Sir! I am skilled in the various parts of
a chariot.
Now, Prince, what do yo think of this?
Abhayarajakumara Sutta
83
Certain persons might approach you and ask, “What is
the name of this particular part of a chariot?” (In such a case)
have you thought out thus beforehand, that whoever having
approached me and questions me like this, I will answer him
thus, Or, does the answer to that question arise in your mind
instantaneously?
Prince! Even so! When wise rulers, wise brahmins, wise
brahmins, wise merchants or wise samanas approach the Tathagata
and ask a prepared question, the answer to that question arises
instantaneously to the Tathagata. Why is it so? It is because,
Prince, the Tathagata has thoroughly understood the nature of
the dhamma (through Ominiscience, sabbannutannana). As the
Tathagata has thoroughtly understood the nature of the dhamma,
the answer to that question arises in his mind instantaneously.
When it was said thus, Prince Abhaya said to the Bhagava:
“Excellent, Venerable Sir, Excellent, Venerable Sir, ...p... May
the Bhagava take me as a disciple who has taken refuge in the
Three Gems from today on till the end of life.
End of Abhayarajakumara Sutta
The Eight in This Vagga
9. BAHUVEDAN1YA SUTTA
Discourse on Manifold Sensations
88. Thus have I heard:
At one time the Bhagava was residing at the Jetavana
monastery of Anathapindika in Savatthi. Then Pancakahga, the
carpenter, approached the Venerable Udayl. Having approached
and making obeisance to him, he sat in a suitable place. Having
sat in a suitable place, he spoke thus to the Venerable Udayl:
“How many kinds of sensation, Venerable Sir, are declared by
the Bhagava?”
“Carpenter! Three kinds of sensation are declared by the
Bhagava: pleasant sensation, painful sensation, neither pleasant
nor painful sensation. Carpenter! Thus these three kinds of
sensation are declared by the Bhagava.” When it was said thus,
Pancakahga, the Carpenter, said to the Venerable Udayl: “But,
Venerable Udayl, the Bhagava has not declared three kinds of
sensation. The Bhagava has declared two kinds of sensation
namely pleasant sensation and painful sensation. The Bhagava
has declared neither pleasant nor painful sensation as belonging
to the peaceful and exquisite happiness.”
For the second time also, the Venerable Udayl told
Pancakahga, the Carpenter, “Carpenter! the Bhagava has not
declared two kinds of sensation, but the Bhagava has declared
the three kinds of sensation, namely pleasant sensation, painful
sensation and neither pleasant-nor-painful senstion. And for the
second time also Pancakahga the carpenter said to the Venerable
Udayl: “But, Venerable Udayl, the Bhagava has not declared
the three kinds of sensation. The Bhagava has declared two
kinds of sensation, namely, pleasant sensation and painful sensa¬
tion. The Bhagava has declared neither-pleasant-nor-painful sen¬
sation as belonging to the peaceful and exquisite happiness.”
For the third time also, the Venerable Udayl said to
Pancakahga, the carpenter, “Carpenter! the Bhagava has not
declared two kinds of sensation; but the Bhagava has declared
three kinds of sensation, namely, pleasant sensation, painful
sensation, and neither-pleasant-nor-painful sensation.” And for the
84
Bahuvedaniya Suita
85
third time also, Paneakariga, the carpenter, said to the Venerable
Udayl: “But, Venerable Udayl, the Bhagava has not declared
three kinds of sensation. The Bhagava has declared two kinds of
sensation, namely, pleasant sensation and painful sensation. The
Bhagava has declared neither-pleasant-nor-painful sensation as
belonging to the peaceful and exquisite happiness.” The Vener¬
able Udayl was unable to make Pancakriga, the carpenter,
understand, and Paneakariga is also unable to make the Vener¬
able Udayl understand.
89. The Venerable Ananda overheard the conversation of
the Venerable Udayl with Paneakariga, the carpenter. There¬
upon, the Venerable Ananda approached the Bhagava. Having
approached and paid respects to the Bhagava, he sat in a
suitable place. Having sat in a suitable place, the Venerable
Ananda told the whole conversation that Udayl had with Pancakari
ga, the carpenter. When it was said thus, the Bhagava said to
the Venerable Ananda this: “Indeed, Ananda, even though
Udayl’s statement was plain in itself, Paneakariga, the carpenter
did not appreciate it; and even though carpenter Paneakariga’s
statement was plain in itself, Udayl did not appreciate it.”
Ananda! I have spoken of two sensations according to
the context, I have also spoken of three sensations according to
the context, I have also spoken of five sensations according to
the context, I have also spoken of six sensations according to the
context, I have also spoken of eighteen sensations according to
the context, I have also spoken of thirty-six sensations according
to the context, I have also spoken of hundred and eight sensa¬
tions according to the context.
Ananda! I have thus expounded the dhamma in various
ways. And when I have thus expounded the dhamma in various
ways, if people would not agree among themselves, would not
accept and would not appreciate what has been well said and
well-spoken, it is expected for them that they will live being
argumentative, quarrelsome, discordant, and thrusting at one an¬
other with the spear of words.
Ananda! I have thus expounded the dhamma in various
ways. And when I have thus expounded the dhamma in various
ways, if people would agree among themselves, would accept
86
Gahapati Vagga
and appreciate with what has been well-said and well-spoken, it
is expected for them that they will live being unanimous, rejoic¬
ing and without quarreling, being like milk and water, looking at
one another with eyes of affection.
90. Ananda! There are these five kinds of sense-pleasure.
And what are the five? They are: visible objects cognizable by
eye-consciousness, delightful, pleasing, alluring, accompanied by
sensual attachment and enticing, sounds cognizable by ear-con¬
sciousness ...p... smells cognizable by nose-consciousness .
tastes cognizable by tongue-consciousness . physical contacts
cognizable by body-conciousness, desirable, delightful, pleasing,
alluring, accompanied by sensual attachment and enticing. These,
Ananda, are the five kinds of sense-pleasure.
Ananda! Whatever happiness and sensation arise in con¬
sequence of these five (kinds of) sense-pleasure is called happi¬
ness in sense-pleasure. Ananda! Should anyone say thus: “The
utmost that beings experience is happiness and satisfaction in
sense-pleasure”, I would not agree to this statement. Why is it
so? It is because, Ananda, there exists another kind of happiness
which is far-more pleasing and exquisite than that happiness.
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than that happiness? Ananda! In
this Teaching, a bhikkhu, having detached from sense-pleasure
and having detached from demeritorious factors ...p... achieves
and remains in the first jhana. This, Ananda, is the happiness
which is far more pleasing and exquisite than that happiness.
But, Ananda, should anyone say thus: “The utmost that
beings experience is to that extent of happiness,” I would not
agree to this statement.” Why is it so? It is, because, Ananda,
there exists another kind of happiness which is far more pleasing
and exquisite than the happiness of that first jhana.
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than the happiness of that first
jhana? Ananda! In this Teaching a bhikkhu, having got rid of
Vitakka and Vicara ...p... achieves and remains in the second
jhana. This, Ananda, is the happiness which is far more pleasing
and exquisite than the happiness of that first jhana.
But, Ananda, should anyone say ...p...
Bahuvedaniya Sutta
87
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than that happiness of the second
jhana? In this Teaching, a bhikkhu, having been detached from
plti ...p... achieves and remains in the third jhana. This, Ananda,
is the happiness which is far more pleasing and exquisite than
the happiness of that second jhana.
But, Ananda, should anyone say thus ...p...
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than the happiness of that third
jhana? Ananda! In this Teaching, a bhikkhu, by dispelling both
pleasure and pain ...p... achieves and remains in the Fourth
jhana. This, Ananda, is the happiness which is far more pleasing
and exquisite than the happiness of that third jhana.
But, Ananda, should anyone say thus ...p...
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than the happiness of that fourth
jhana? Ananda! In this Teaching, a bhikkhu, with the complete
transcending of rupasanna, with the disappearance of Patighasanna,
with non attention to nanattasanna and with concentration on the
concept “Space is infinite,” achieves and remains in the
akasanancayatana jhana. This, Ananda, is the happiness which
is far more pleasing and exquisite than the happiness of that
fourth jhana.
But, Ananda, should anyone say thus: ...p...
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than the happiness of that
akasanancayatana jhana. In this Teaching, a bhikkhu, com¬
pletely passing beyond the akasanancayatana jhana, concentrates
on the concept: “Consciousness is infinite,” achieves and remains
in the Vinnanancayatana jhana. This, Ananda, is the happiness
which is far more pleasing and exquisite than the happiness of
that akasanancayatana jhana.
But, Ananda! should anyone say thus ...p...
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than the happiness of that
Vinnanancayatana jhana? Ananda! In this Teaching, a bhikkhu,
completely passing beyond the Vinnanancayatana jhana and
concentrating on the concept of “Nothing is there,” achieves and
Gahapati Vagga
remains in the akihcannayatana jhana. This, Ananda, is the
happiness which is far more pleasing and exquisite than the
happiness of Vihhanahcayatana jhana.
But, Ananda! should anyone say thus ...p...
Ananda! What is that other kind of happiness which is
far more pleasing and exquisite than the happiness of that
akihcannayatana jhana? Ananda! In this Teaching, a bhikkhu,
completely passing beyond the akihcannayatana jhana achieves
and remains in the nevasahhanasahhayatana jhana. This, Ananda,
is the happiness which is far more pleasing and exquistie than
the happiness of that akihcannayatana jhana.
Ananda! Should anyone say thus: “The utmost that be¬
ings experience is that happiness,” I would not agree to this
statement. Why is it so? It is because, Ananda, there exists
another kind of happiness which is far more pleasing and
exquisite than the happiness of that nevasahhanasahhayatana jhana.
And what is that happiness which is far more pleasing and
exalted than the pleasure of that nevasahhanasahhayatana jhana.
Ananda! In this Teaching, a bhikkhu, completely passing beyond
the nevasahhanasahhayatana jhana, achieves and remains in the
cessation of perception and sensation. This, Ananda, is the
happiness which is far more pleasing and exquisite than the
happiness of that nevasahhanasahhayatana jhana.
91. Ananda! There is this possibility that wandering
ascetics of other sects might say thus: “Samana Gotama declares
the cessation of perception and sensation and he also proclaims
that cessation of perception and sensation is happiness. What
might that happiness be? How can that happiness be?” Ananda!
Those wandering ascetics of other sects should be said thus:
“Friends! The Bhagava does not merely declare happiness which
is experienced as pleasant sensation, in fact, friends, the Tathagata
declares as happiness any happy condition wherever it can be
obtained under whatever circumstances.”
Thus spoke the Bhagava. Delighted, the Venerable Ananda
rejoiced in what the Bhagava had said.
End of Bahuvedanlya Sutta
The Ninth in This Vagga
10. APANNAKA SUTTA
• •
Discourse on the Dhammas of Unerring Certainty
92. Thus have I heard:
At one time the Bhagava, journeying through the country
of Kosalans with a large Order of bhikkhus, arrived at Sala
village of the brahmanas. The brahmin householders of Sala
heard thus: “Friends! Samana Gotama, the son of the Sakyans
who has gone forth from the sakyan family, journeying through
the country of Kosalans with a large Order of bhikkhus, has
arrived at Sala.
The good reputation of the Venerable Gotama has spread
far and wide thus: ‘Thus indeed that the Bhagava is worthy of
special veneration; he truly comprehends all the dhammas by his
own intellect and insight; he posseses penetrative knowledge and
perfect conduct of morality; he speaks only what is beneficial
and true; he knows all the three worlds; he is incomparable in
taming those who deserve to be tamed; he is the Teacher of
devas and men; he is the Enlightened One, knowing and teach¬
ing the Four Ariya Truths; and he is the Most Exalted.’
Through special apperception, that Bhagava, having per¬
sonally realized the world comprising devas, mara and brahmas,
and also the world of human beings with its samanas and
brahmanas, kings (sammutidevas) and men, expounds it. He
proclaims the Dhamma which is excellent at the beginning,
excellent at the middle and excellent at the end, with richness in
meaning and words. He reveals the Noble Practice which is
complete in all aspects and is absolutely pure. It were good to
see the arahat of this nature.”
Then the brahmin householders of Sala approached the
Bhagava. Having approached, some made obeisance to the Bhagava
and sat in a suitable place; some engaged in courteous greetings
with the Bhagava and having finished felicitous and memorable
words, sat in a suitable place; some raised up their joined palms
in the direction of the Bhagava and sat in a suitable place; some
announced their names and clans and sat in a suitable place; some
(just) sat down in silence in a suitable place.
90
Gahapati Vagga
93. To those brahmin householders of Sala thus seated,
the Bhagava said thus; “Have you any teacher who instils faith
in you with good cause and who is pleasing to you?”
Venerable Sir! we have no teacher pleasing to us and
who instils faith in us with good cause.
Householders! If you have no teacher pleasing to you,
you should properly take upon yourselves and practise this
dhamma of unerring certainty. Householders! If you accomplish
and undertake this dhamma of unerring certainty, it will be good
for your welfare and happiness for a long time to come.
Householders! What is that dhamma of unerring certainty?
94. Householders! There are some samanas and brahman as
who say thus and who view thus: “There is no (benefit in) alms¬
giving; there is no (benefit in) making sacrificial offerings; there
is no (consequence in) giving small sacrificial offerings; there is
no fruit or resultant from doing good or evil deeds; there is no
present world (for those who are in the other world); there is no
other world (for those who are in the present world); there is no
(result of good or bad behaviour towards) one’s mother; there is
no (result of good or bad behaviour towards) one's father; there
is no rebirth of beings who are reborn after death.”
Householders! There are also samanas and brahmanas
• t
who are directly opposed to the views of those samanas and
brahmanas. They say thus: “There is (benefit in) alms-giving,
there is (benefit in) sacrificial offering; there is (benefit in) giving
small sacrificial offering; there is fruit or resultant for doing good
or evil deeds; there is present world (for those who are in the
other world); there is other world (for those who are in the
present world); there is the result of good and bad behaviour
(towards one’s own) mother; there is the result of good and bad
behaviour (towards one’s own) father; there are beings who are
reborn after death; there are samanas and brahmans who are
established in the good practice, proclaim (their views) relating to
this world and other world, having realized them by their own
supernormal knowledge.”
Apannaka Sutta
91
And, householders, what do you think of this? Are these
samanas and brahman as not holding views that are directly
opposed to each other?
Yes, Venerable Sir, they are.
95. Householders! Of those who hold these two views,
the samanas and brahmanas who say thus and who view thus:
“There is no (benefit in) alms-giving there is no (benefit in)
making sacrificial offerings ...p... there are no samanas and
brahmans who are established in the noble path and accom¬
plished in the good practice, proclaim (their views) relating to
this world and other world, having realized them through their
own supernormal knowledge,” it is to be expected for them that
they, having got rid of the three meritorious dhammas of good
bodily conduct, good verbal conduct and good mental conduct
and taking up the three demeritorious dhammas of evil bodily
conduct, evil verbal conduct and evil mental conduct, will prac¬
tise them. Why is it so? It is because those revered samana and
brahmanas do not see the danger, viciousness and defilement of
the demeritorious dhamma and advantages and purified aspects
of meritorious dhammas.
Whereas, actually, there is another world, if a person
holds the views that there is not another world, it is the wrong
view of him.
Whereas, actually, there is another world, if a person
thinks that there is not another world, it is the wrong thought of
him.
Whereas, actually, there is another world, if a person
speaks that there is not another world, it is the wrong speech of
him.
Whereas, actually, there is another world, if a person says
that there is not another world, he is acting contrary to the
arahats who know the other world.
Whereas, actually, there is another world, if a person
imparts knowledge that there is not another world, it is the
imparting of false doctrine of him; with this imparting of false
doctrine, he praises himself and disparages other. Thus, from the
92
Gahapati Vagga
very beginning, he has got rid of good moral conduct and has
taken up evil moral conduct.
These various evil demeritorious dhammas such as wrong
views, wrong thinking, wrong speech, acting contrary to the
Ariyas, imparting of false doctrine, self-praise and disparagement
of others arise in that man because of wrong views.
Householders! In this matter, a wise man might reflect
thus: “If there is not another world, this worthy man (holding the
wrong view) would have made himself secure on the dissolution
of the body.”
(But) if, actually, there is another world, this worthy man
(holding the wrong view) will appear in miserable existences, in
wretched destinations, in states of ruin, and in the realms of
continuous suffering on the dissolution of the body after death.
(But) let there be not another world and let there be what
the revered samanas and brahman as say (to that effects) is
correct, this worthy man will be subjected to censure, here and
now, by wise men as “a person of no morality holding the
wrong view of Natthika (i.e., no resultant in future existence).”
If, however, there is actually another world, this worthy
man becomes the loser on both counts in that he will be
censured by wise men here and now and will appear in the
miserable existences, in wretched destinations, in states of ruin,
and in realms of continuous suffering on dissolution of the body
after death. In this way this dhamma of Unerring Certainty
which he has taken hold of and accomplished in the wrong way
will present itself as effecting only one side and negates all
sources of merit.
96. Householders! In this matter, whichever samanas and
brahmanas say thus and view thus: “There is (benefit in) alms¬
giving, ...p... there are samanas and brahmanas who proclaim
(their views) relating to this world and the other world, having
realized them by their own supernormal knowledge,” it is to be
expected for them that they, having got rid of the three demeritorious
dhammas of evil bodily conduct, evil verbal conduct and evil
mental conduct and taking up the three meritorious dhammas of
Apannaka Sutta
93
good bodily conduct, good verbal conduct and good mental
conduct, will practise them. Why is it so? It is because there
revered samanas and brahmanas see the danger, viciousness and
defilement of the demeritorious dhammas as well as the advan¬
tages and purified aspects of meritorious dhammas.
Whereas, actually, there is another world, if a person
holds the view that there is another world, it is right view of
him.
Whereas, actually, there is another world, if a person
thinks that there is another world, it is right thought of him.
Whereas, actually, there is another world, if a person
speaks that there is another world, it is right speech of him.
Whereas, actually, there is another world, if a person says
that there is another world, he is not acting contrary to the
arahats who know the other world.
Whereas, actually, there is another world, if a person
imparts knowledge that there is another world, it is imparting
true doctrine, he does not indulge in self-praise, nor in the
disparagement of others. Thus, from the very beginning, he has
got rid of bad moral conduct and has taken up good moral
conduct.
These various meritorious dhammas such as right view,
right thought, right speech, not acting contrary to the Ariyas,
imparting the true doctrine, not praising oneself and not dispar¬
aging others arise in that man because of his right views.
Householders! In this matter, a wise man might reflect
thus: “If there is another world, this worthy man (holding the
right view) will appear in a good destination, the happy world
of the devas on dissolution of the body after death.”
But, let there be actually not another world and what the
reverd samanas and brahmanas say (to that effect) is correct, this
worthy man will be praised here and now, by wise men as “a
person of morality possessing the right view of Kamma (action)
having its result”.
94
Gahapati Vagga
If, however, there is actually another world, this worthy
m
man becomes the winner on both counts in that he will be
praised by wise men, here and now, he will appear in a good
destination, the happy world of the devas, on dissolution, of the
body after death. In this manner this dhamma of Unerring
Certainty which he has taken h<Md of and accomplished in the
right way will present itself as affecting two sides, and negates
all sources of demerit.
97. Householders! There are some samanas and brahman as
who say thus and who view thus: “One who acts or causes
other to act, one who mutilates or causes others to mutilate, one
who has torments or causes others to torment, one who inflicts
sorrow and causes others to inflict sorrow, one who oppresses or
causes others to oppress, one who threatens or causes others to
threaten, one who kills or causes others to kill, one who steals
or causes others to steal, one who breaks into houses or causes
others to break into houses, one who raids villages or causes
others to raid villages, one who robs single houses or causes
others to rob single houses, one who commits highway robbery
or causes others to commit highway robbery, one who commits
adultery or causes others to commit adultery, or one who tells
lies or causes others to tell lies, is not deemed to have done evil
even though he has done (these things).
Even if one cuts up all beings on this earth, into a pile
or a heap of flesh with a grinding wheel fitted with razors, evil
is not caused by him on that account. No evil result ensues
therefrom.
Even if one goes to the south bank of the River Ganga
killing or causing others to kill, mutilating or causing others to
mutilate, tormenting or causing others to torment, evil is not
caused by him on that account. No evil result ensues therefrom.
Even if one goes to the north bank of the River Ganga,
giving alms or causing others to give alms, making offerings or
causing others to make offerings, merits is not gained by him on
that account. No merit ensues therefrom. No merit is gained by
giving alms, by controlling the senses, by observing moral
precepts, by speaking the truth. No merit ensues therefrom.”
Apannaka Sutta
95
And, householders, there are also some samanas and
brahman as whose views are directly opposed to those of the
samanas and brahmanas (mentioned before). They said thus:
“One who acts or causes other to act, one who mutilate or
causes others to mutilate, one who torments or causes others to
torment, one who inflicts sorrow or causes others to inflict
sorrow, one who kills or causes others to kill, one who steals or
causes others to steal, one who breaks into houses or causes
others to break into houses, one who raids villages or causes
others to raid villages, one who robs single houses or causes
others to rob single houses, one who commits highway robbery
or causes others to commit highway robbery, one who commits
adultery or causes others to commit adultery, one who tells lies
or causes others to tell lies, is deemed to have done evil as he
has done (these things).
If one cuts up all beings on this earth into a pile or a
heap of flesh with a grinding wheel fitted with razors, evil is
caused by him on that account. Evil ensues therefrom.
If one goes to the south bank of the River Gahga killing
or causing others to kill, mutilating or causing others to mutilate,
tormenting or causing others to torment, evil is caused by him
on that account. Evil result ensues therefrom. If one goes to the
north bank of the River Gahga, giving alms or causing others to
give alms, making offering or causing others to make offerings,
merits is gained by giving alms, by controlling the senses, by
observing moral precepts and by speaking the truth. Merit ensues
therefrom.”
Householders! What do you think of this? Are these
samanas and brahmanas not holding views directly opposed to
each others?
Yes, Venerable Sir, they are (said the householders).
98. Householders! Of those who hold these two views,
those samanas and brahmanas who say thus and who view thus:
“One who acts or causes others to act, one who mutilates or
causes others to mutilate, one who torments or causes others to
torment, one who inflicts sorrow or causes others to inflict
sorrow, one who oppresses or causes others to oppress, one who
96
Gahapati Vagga
threatens or causes others to threaten, one who kills or causes
others to kill, one who steals or causes others to steal, one who
breaks into houses or causes others to break into houses, one
who raids villages or causes others to raid villages, one who
robs single houses or causes others to rob single houses, one
who commits highway robbery or causes others to commit
highway robbery, one who commits adultery or causes others to
commit adultery, one who tells lies or causes others to tell lies
is not deemed to have done evil even though he has done (these
things). If one cuts up all beings on this earth into a pile or a
heap of flesh with a grinding wheel fitted with razors, evil is not
caused by him on that account. No evil ensues therefrom. If one
goes to the south bank of River Ganga killing or causing other
to kill ...p... No merit is gained by giving alms, by controlling
the senses, by observing moral precepts, and by speaking the
truth. No merit ensues therefrom”, it is to be expected for them
that they having laid down the three meritorious dhammas of
good bodily conduct, good verbal conduct and good mental
conduct and taking up the three demeritorious dhammas of evil
bodily conduct, evil verbal conduct and evil mental conduct, will
practise them. Why is it so? It is because these revered samanas
and brahmanas do not see the danger, viciousness and defile¬
ment of the demeritorious dhammas and the advantages and
purified aspects of meritorious dhammas.
Whereas, actually, there is action, if a person holds the
views that there is no action, it is the wrong view of him.
Whereas, actually, there is action, if a person thinks that
there is no action, it is the wrong thought of him.
Whereas, actually, there is action, if a person speaks that
there is no action, it is the wrong speech of him.
Whereas, actually, there is action, if a person says that
there is no action, he is acting contrary to the arahats who say
that there is action.
Whereas, actually, there is action, if a person imparts
knowledge to others that there is no action, it is the imparting of
false doctrine. He praises himself and disparages others. Thus,
Apannaka Sutta
97
from the beginning, he has got rid of good moral conduct and
has set up bad moral conduct.
These various evil demeritorious dhammas such as this
wrong view, wrong thought, wrong speech, acting contrary to
Ariyas, imparting false doctrine, self-praise and disparagement of
others arise in that man because of wrong views.
Householders! In this matter, a wise man might reflect
thus: “If there is no action this worthy man (who holds the
wrong view) would have made himself secure on the dissolution
of the body. (But) if, actually, there is action, this worthy man
will appear in miserable existences, in wretched destinations, in
states of ruin and in realms of continuous suffering on the
dissolution of the body after death. Let it be no action and let
it be what the samanas and brahmanas says (to this effect)
correct, this worthy man will be subjected to censure, here and
now, by wise men as ‘a person of no morality holding the
wrong view of the doctrine of non-action’.”
If, on the other hand, there is, actually, action, this
worthy man becomes the loser on both counts in that he will be
censured by wise men here and now and will appear in miser¬
able existences, in wretched destinations, in states of ruin and in
realms of continous suffering on the disssolution of the body
after death. In this way this dhamma of Unerring Certainty
which he has taken hold of and accomplished in the wrong way
will present itself effecting only one side and negates all sources
of merit.
99. Householders! In this matter, whichever samanas and
brahmanas say thus and view thus: “One who acts or causes
others to act, one who mutilates or causes others to mutilate, one
who torments or causes others to torment, one who inflicts
sorrow or causes others to inflict sorrow, one who oppresses or
causes others to oppress, one who threaten or causes others to
threaten, one who kills or causes others to kill, one who steals
or causes others to steal, one who breaks into houses or causes
others to break into houses, one who raids villages or causes
others to raid villages, one who robs single houses or causes
others to rob single houses, one who commits highway robbery
98
Gahapati Vagga
or causes others to commit highway robbery, one who commits
adultery or causes others to commit adultery, one who tells lies
or causes others to tell lies is deemed to have done as he has
done (these things). If one cuts up all beings on this earth into
a pile or a heap of flesh by cutting up all beings with a grinding
wheel fitted with razors, evil is caused by him on that account.
Evil ensues therefrom. If one goes to the south bank of the
River Ganga killing or causing others to kill, mutilating or
causing others to mutilate, tormenting or causing others to tor¬
ment, evil is caused by him on that account. Evil ensues
therefrom. If one goes to the north bank of the River Ganga
giving alms or causing others to give alms, making offering or
causing others to make offering, merit is gained by him on that
account. Merit ensues therefrom. Merit is gained by alms-giving,
by controlling the senses, by observing moral precepts, and by
speaking the truth,” it is to be expected for them that they
having got rid of the three demeritorious dhammas of evil bodily
conduct, evil verbal conduct and evil mental conduct and taking
upon the three meritorious dhammas of good bodily conduct,
good verbal conduct and good mental conduct, will practise
them. Why is it so? It is because these revered samanas and
brahmanas see the danger, viciousness and defilement of the
demeritorious dhammas as well as the advantages and purified
aspect of meritorious dhammas.
Whereas, actually, there is action, if a person holds the
view that there is action, it is the right view of him.
Whereas, actually, there is action, if a person thinks that
there is action, it is the right thought of him.
Whereas, actually, there is action, if a person speaks that
there is action, it is the right speech of him.
Whereas, actually, there is action, if a person says that
there is action, he is not acting contrary to the arahats who says
that there is action.
Whereas, actually, there is action, if a person imparts
knowledge to others that there is action, it is the imparting of
true doctrine of him, with this imparting of true doctrine, he does
not indulge in self-praise and neither does he disparage others.
Apannaka Suita
99
Thus, from the very beginning, he has got rid of bad moral
conduct and has set up good moral conduct. In this manner,
these various meritorious dhammas such as this right veiw, right
thought, right speech, not acting contrary to Ariyas, imparting
the true doctrine, not praising oneself and not disparaging others,
arise in that man because of the right view.
Householders! In this matter, a wise man might reflect
thus: “If there is action, this worthy man will appear in a good
destination, the happy world of the devas on dissolution of the
body after death.”
But, let there be no action and let it be that what the
revered samanas and brahmanas say (to this effect) is correct,
this worthy man will be praised by wise men as ‘a man of
morality and right view holding the- doctrine of action’.
If, on the other hand, there is action, actually, this worthy
man becomes the winner on both counts in that he will be
praised by wise men, here and now, will appear in a good
destination, the happy world of the devas on dissolution of the
body after death. In this manner, the dhamma of Unerring
Certainty which he has taken hold of and accomplished in the
right way will present itself effecting two sides and negates all
sources of demerit.
100. Householders! There are some samanas and brahmanas
• «
who say thus and who view thus: “There is no cause, there is
no condition for beings to become defiled; they are defiled
without cause, without condition. There is no cause, there is no
condition for beings to become absolutely pure; they are abso¬
lutely pure without cause, without condition. There is no strength,
there is no effort, there is no endeavour of man, there is exertion
of man. All sentient beings, all those that breathe, all those that
are bom, all those that possess the principle of life are devoid of
power, devoid of strength, and devoid of effort. They, happening
by fate, by chance and by nature, experience pleasure and pain
only in those six kinds of birth.”
Householders! There are some samanas and brahmanas
• • •
who are directly opposed to the view of those samanas and
brahmanas. They say thus: “There is cause, there is condition for
Gahapati Vagga
beings to be defiled; they are defiled with cause, with condition.
There is cause, there is condition for beings to become abso¬
lutely pure; they absolutely pure with cause, with condition.
There is strength, there is effort, there is human endeavour and
there is exertion. All sentient beings, all those that breathe, all
those that are reborn, all those that possess the principle of life
are not without power, not without strength and not without
effort. They do not, happening by fate, by chance and by nature,
experience pleasure and pain only in those six kinds of birth.”
Householder! What do you think of this? Are these
samanas and brahmanas not holding the views which are di¬
rectly opposed to each other?
Yes, Venerable Sir, they are. (they said)
101. Householders! In this matter, whichever samanas
and brahmanas say thus and view thus: “There is no cause,
there is no condition for beings to be defiled; they are defiled
without cause, without condition. There is no cause, there is no
condition for beings to become absolutely pure; they are abso¬
lutely pure without cause, without condition. There is no strength,
there is no effort, there is no endeavour of man, there is no
exertion of man. All sentient beings, all those that breathe, all
those that are bom, all those that possess the principle of life are
devoid of power, are devoid of strength and are devoid of effort.
They, happening by fate, by chance and by nature, experience
pleasure or pain only in those six kinds of birth”, it is to be
expected for them that they, having got rid of the three merito¬
rious dhammas of good bodily conduct, good verbal conduct and
good mental conduct and taking upon the three demeritorious
dhammas of evil bodily conduct, evil verbal conduct and evil
mental conduct, will practise them.
Why is it so? It is because these revered samanas and
brahmans do not see the danger, viciousness and defilement of
the demeritorious dhammas and the advantages and purified
aspects of meritorious dhammas.
Whereas, actually, there is cause, if a person holds the
view that there is no cause, it is the wrong view of him.
Apannaka Suita
Whereas, actually, there is cause, if a person thinks that
there is no cause, it is wrong thought of him.
Whereas, actually, there is cause, if a person speaks that
there is no cause, it is wrong speech of him.
Whereas, actually, there is cause, if a person says that
there is no cause, he is acting contrary to the arahants who say
that there is the cause.
Whereas, actually, there is cause, if a person imparts
knowledge to others that there is no cause, it is the imparting of
the false doctrine, he praises himself and disparages others. Thus,
from the very beginning he has got rid of good moral conduct
and has set up bad moral conduct.
Thus, these various evil demeritorious dhammas such as
wrong view, wrong thought, wrong speech, acting contary to the
Ariyas, imparting false doctrine, let praise and disparagement of
others arise in that man because of wrong view.
Householders! In this matter, a wise man might reflect
thus: “If there is no cause, this worthy man will have made
himself secure, on dissolution of the body after death. If, on the
other hand, there is the cause, this worthy man will appear in
the miserable existences, in wretched destinations, in states of
ruin and in realms of continous suffering on dissolution of the
body after death.”
Let there be no cause and let it be that what those
revered samanas and brahmanas say (to that effect) is correct,
this worthy man will be subjected to censure, here and now, by
wise men and appear in miserable existences, in wretched des¬
tinations, in states of ruin and in realms of continuous suffering
on dissolution of the body after death.
In this manner, this dhammas of Unerring Certainty which
he has taken hold of and accomplished in the wrong way will
present itself effecting only one side and negates all sources of
merit.
102. Householders! In this matter, whichever samanas
and brahmanas say thus and view thus: “There is cause, there is
condition for beings to be defiled; they are defiled with cause,
102
Gahapati Vagga
with condition. There is cause, there is condition for beings to
become absolutely pure, beings are absolutely pure with cause,
with condition. There is strength, there is effort, there is human
endeavour, there is human exertion. All sentient beings, all those
that breathe, all those that are bom, all those that possess the
principle of life are not without power, not without strength and
not without effort. They do not, happening by fate, by chance
and by nature, experience pleasure or pain only in the six kinds
of birth”, it is not to be expected for them that they, having got
rid of the three demeritorious dhammas of evil bodily conduct,
evil verbal conduct and evil mental conduct and taking up the
three meritorious dhammas of good bodily conduct, good verbal
conduct and good mental conduct, will practise them. Why is it
so? It is because those revered samanas and brahmans see the
danger, viciousness and defilement of the demeritorious dhammas
as well as the advantages and purified aspects of meritorious
dhammas.
Whereas, actually, there is the cause, if a person holds
the view that there is cause, it is right view of him.
Whereas, actually, there is the cause, if a person thinks
that there is cause, it is right thought of him.
Whereas, actually, there is the cause, if a person speaks
that there is cause, it is right speech of him.
Whereas, actually, there is cause, if a person says that
there is cause, he is not acting contrary to the arahants who say
that there is cause.
Whereas, actually, there is cause, if a person imparts
knowledge to others that there is the cause, it is the imparting of
true doctrine of him. With this imparting of the true doctrine, he
does not indulge in self-praise and neither does he disparage
others. Thus, from the beginning, he has got rid of evil moral
conduct and has set up good moral conduct.
Thus, these various meritorious dhammas such as right
view, right thought, right speech, not acting contrary to the
Ariyas, imparting the ture dctrine, not praising oneself and not
disparaging others arise in that man because of right view.
Apannaka Sutta
Householders! In this matter, a wise man might reflect
thus: “If there is the cause this worthy man will appear in good
destinations, the happy worlds of the devas on dissolution of the
body after death.”
Let there be no cause and let it be that what those
revered samanas and brahmanas say (to this effect) is correct,
this worthy man will be praised by wise man here and now as
a man of morality holding the right view of causality’. If on the
other hand, there is, actually, the cause, this worthy man be¬
comes the winner on both counts in that he will be praised by
wise men, here and now, and will appear in a good destination,
the happy world of the devas on dissolution of the body after
death. In this manner, this dhammas of Unerring Certainty which
he has taken hold of and accomplished in the right way will
become effecting both sides and negates all sources of demerit.
103. Householders! There are some samanas and brahmanas
who say thus and who view thus: “There are no brahmas who
have no materiality whatever”. But, householders, there are some
samanas and brahmanas who are directly opposed to the view of
those samanas and brahmanas. They said thus: “There are
brahmas who have no materiality whatever”. Householders! what
do you think of this? Are these samanas and brahmanas not
holding directly opposite view among themselves?
Yes, they are, Venerable Sir, (they replied).
Householders! In this matter a wise man might reflect
thus: “Whichever revered samanas and brahmanas say thus and
view thus: ‘There are no brahmas who have no materiality
whatever’, this is not seen by me.
Whichever revered samanas and brahmanas says thus and
view thus: ‘There are brahmas who have no materiality what¬
ever’, this is not known by me. If, indeed, without knowing or
seeing; I were to take a statement onesidedly and say: ‘Only this
view is true; other views are empty, it would not become me’.
Whichever revered samanas and brahmanas say thus and
view thus: ‘There are no brahmas who have no materiality
whatever,’ if the statement of those revered samanas and brahmanas
Gahapati Vagga
were to be true, there is the possibility that I will, with absolute
certainty, appear in the abode of those brahmas who have
materiality as well as consciousness.
But, whichever revered samanas and brahmanas say thus
and view thus: ‘There are brahmas who have no materiality
whatever,’ if the statement of those revered samanas and brahmanas
were to be true, there is the possibility that 1 will, with absolute
certainty appear in the abode of those Brahmas who have no
materiality but have consciousness. Indeed it is because of
materiality the use of sticks, weapons, disputations, quarrels,
contentions, rudeness, slander and false speech are seen. But in
the abode of the brahmas who have no materiality, there are
absolutely no such things.” After reflecting thus, that wise man
practises for disgust, dispassion and cessation of materiality.
104. Householders! There are some samanas and brahmanas
who say thus and who view thus: “There is no complete
cessation of existence”. But, householders, there are some samanas
and brahmanas who are directly opposed to the view of those
samanas and brahmanas. They say thus: “There is complete
cessation of existence”. Householders! what do you think of
this? Are these samanas and brahmanas not holding directly
opposite views among themselves?
Yes, they are, Venerable Sir, (they replied).
Householders! In this matter, a wise man might reflect
thus: “Whichever revered samanas and brahmanas say thus and
view thus: There is no complete cessation of existence.’ This is
not seen by me. Those revered samanas and brahmanas say thus
and view thus: There is complete cessation of existence’. This
also is not known by me. If, indeed, without knowing or seeing,
I were to take a statement one-sidedly and say: ‘Only this view
is true; other views are empty,’ it would not become me. Which¬
ever the revered samanas and brahmanas say thus and view thus:
There is no complete cessation of existence,’ if the statement of
these revered samanas and brahmanas were to be true, it is
• • 9
possible that I will, with absolute certainty, appear in the abode
of Brahmas who have no materiality and have consciousness.
Apannaka Sutta
105
On the other hand, whichever revered samanas and
brahmanas says thus and view thus: There is complete cessation
of existence,’ if the statement of those revered samanas and
brahmanas were to be true, there is the possibility that I might
here and now realize the all-pervading peace, Nibbana. Which¬
ever revered samanas and brahmanas say thus and view thus:
There is no complete cessation of existence’, this view of them
is close to sensual desire, close to fetters (of human passion),
close to delight (in rounds of rebirth), and close to tencious
clinging (to round of rebirth), close to intense attachment (to
round of rebirth). But, whichever samanas and brahmanas say
thus and view thus: There is complete cessation of existence’,
this view of them is close to the absence of sensual desire, close
to the absence of fetter, close to the absence of delight, close to
the absence of intense attachment and close to the absence of
tencious clinging”. That wise man reflecting thus practises for
disgust, dispassion and cessation of existences.
105. In this world, householders, there are four kinds of
person. And what are the four? In this world, householders, a
certain person torments himself and is given to the constant
practice of self-torture. In this world, householders, a certain
person torments others and is given to the constant practice of
tormenting others. In this world, householders, a certain person
torments himself, is given to the constant practice of self-torture,
and at the same time torments others and is given to the constant
practice of tormenting others. And, in this world, householders,
a certain person does not torment himself and is not given to the
constant practice of self-torture. At the same time, he does not
torments others and is not given to the constant practice of
tormenting others. As that person does not torment himself and
does not torment others, he lives nobly like a Brahma, in this
very life, without suffering from the hunger (of craving), but
enjoying peace, coolness and happiness.
106. Householders! Who is the person that torments
himself and is given to the constant practice of self-torture? In
this world, householders, a certain person goes about naked,
adopts loose habits (urinating or defecating while standing), wipe
106
Gahapati Vagga
his (stool) clean with his hand ...p... Thus, he dwells in the
practice of unconstantly tormenting and torturing the body in
these various ways. Householders! This (kind of) person is said
to be one who torments himself and who is given to the
constant practice of self-torture.
Householders! Who is the person that torments others and
is given to the constant practice of tormenting others? In this
world, householders, a certain person is a slaughterer of sheep,
is a slaughterer of pig ...p... there are others person who follows
such cruel occupations. Householders! This (kind of) person is
said to be one who torments and is given to the constant
practice of tormenting others.
Householders! Who is the person that torments himself
and is given to the constant practice of self-torture, and at the
same time torments others and is given to the constant practice
of tormenting others? In this world, householders! a certain
person is a king, belonging to the ruling class, duly anointed
king with the pouring of water on the head ...p... The king’s
slaves, servants and workmen being threatened with the stick
and danger of punishment carry out their duties with tearful
faces, weeping. Householders! That (kind of) person is said to
be one who torments himself and is given to the constant
practice of self-torture and at the same time torments others and
is given to the constant practice of tormenting others.
Householders! Who is the person that does not torment
himself and is not given to the constant practice of self-torture
and at the same time does not torment others, and is not given
to the constant practice of tormenting others, but, who as he
does not torment himself and does not torment others, lives
nobly like a Brahma, in this very life, without suffering from the
hunger (of craving), enjoying peace, coolness and happiness?
Householders! In this world, the Tathagata, who is Wor¬
thy of Special Veneration, Perfectly Self-Enlightened ...p... Hav¬
ing got rid of these five hindrances that defiled the mind and
that weaken wisdom and being detached from sensual pleasure
and being detached from dmeritorious factors, that person achieves
and remains in the first jhana which has vitakka and vicara, plti
Apannaka Suita
107
and sukha, bom of detachment from the hindrances. Then,
having calmed down vitakka and vicara, he achieves and re¬
mains in the second jhana, with internal tranquility, with en¬
hancement of one-pointedness of mind, devoid of vitakka and
vicara, but with piti and sukha, bom of concentration ...p... the
third jhana ...p... achieves and remains in the fourth jhana. As
his settled mind thus becomes perfectly pure, cleansed, unblem¬
ished, unconterminated by defilements, malleable, pliable, firm
and imperturbable, he directs his mind to knowledge of past
existences. He, then, recollects many and varied existences of the
past, namely.one existence, two existences ...p... In this way
he recollects many and varied past existences together with their
characteristics and related facts.
As his settled mind become perfectly pure, cleansed,
unblemished, unconterminated by defilement, malleable, pliable,
firm and imperturbable, he directs his mind to the knowledge of
passing away and arising of beings. With the divine power of
sight, which is extremely clear, surpassing the sight of men, he
sees beings in the process of passing away and arising, inferior
and superior beings, beautiful and ugly beings and beings with
good or bad destinations ...p... he knows beings arising accord¬
ing to their own kamma.
As his settled mind becomes perfectly pure, cleansed,
unblemished, unconterminated by defilements, malleable, pliable,
firm and imperturbable, he directs his mind to the knowledge
that exhausts the asavas. Then he understands truly that this is
dukkha ...p... the way leading to the extinction of asavas (i.e
Nibbana), the mind of that bhikkhu who thus knows and thus
sees is liberated from kamasava, the defilement of sense plea¬
sures, his mind is also liberated from bhavasava, the defilement
of hankering after better existence and his mind is also liberated
from avijjasava, the defilement of ignorance. When the mind
was thus liberated, there occurred the knowledge: “It is liber¬
ated”, he knows: “Rebirth is ended, the Noble Practice has been
accomplished, what needed to be done (for the realization of the
path) has been done, nothing else remains to be done (for this
attainment _of_Magga).”
Gahapati Vagga
Householders! This (kind of) person is said to be one
that does not torment himself and is not given to the constant
practice of self-torture, and at the same time does not torment
others, and is not given to the constant practice of tormenting
others, and as he does not torment himself and does not torment
others, lives nobly like a Brahma, in this very life, without
suffering from the hunger (of craving), enjoying peace, coolness
and happiness.
When it was said thus, the brahmana householders of
Sala village addressed the Bhagava thus: “Venerable Gotama!
Excellent (is the dhamma)! Venerable Gotama! Excellent (is the
dhamma)! Just as, Venerable Gotama!, one has turned up what
lies upside down, just as one has uncovered what lies covered,
just as one shows the way to another, who is lost, just as one
holds up a lamp in the darkness for those with eyes to see
visible objects, even so have the Venerable Gotama revealed the
dhamma to us in various ways. We take refuge in the Venerable
Gotama, we take refuge in the Dhamma; we take refuge in the
Order of bhikkhus (samgha). May the Venerable Gotama take us
as your lay disciples from now on till the end of our lives.”
End of Apannaka Sutta
The Tenth in This Vagga
End of Gahapati Vagga
Namotassa bhagavato arahato sammasambuddhassa
(ii) BHIKKHU VAGGA
1. Ambalatthika Rahulovada Sutta
• •
2. Maha Rahulovada Sutta
3. Cula Malukya Sutta /
4. Maha Malukya Sutta
5. Baddali Sutta
6. Ladukikopama Sutta
7. Catuma Sutta
8. Nalakapana Sutta
9. Goliyani Sutta
10. Kltagiri Sutta
jpr. * ro -> so
fi**' Vr* t
& ™ *
/
ro
-CP
1. AMBALATTHIKA RAHULOVADA SUTTA
• •
Discourse of Exhortation to Rahula at AmbalaUhika
107. Thus have I heard:
Once the Bhagava was residing in Rajagaha at the
Veluvana Grove, the feeding place of black squirrels. At that
time the Venerable Rahula 1 was also residing at the Ambalatthika
monastery. One evening, the Bhagava rose from solitary medita¬
tion and went to the Venerable Rahula at the Ambalatthika
• ■
monastery. Seeing the Bhagava coming from a distance, the
Venerable Rahula set out a seat and water for washing the feet.
The Bhagava sat on the prepared seat and washed his feet.
Having paid homage to the Bhagava, the Venerable Rahula sat
in a suitable place.
108. Then the Bhagava left a little amount of water in
the water-cup and said to the Venerable Rahula: Rahula! Do
you see this little amount of water left in the cup?
Yes, Venerable Sir!
Rahula! In the same way, for those who are shameless in
uttering false speech knowing it (to'be false), little of bhikkhuhood 2
is left.
Then the Bhagava threw away what little remained (in
the cup), and said to the Venerable Rahula: Rahula! Do you see
that the little amount of water that remained is thrown away?
Yes, Venerable Sir!
Rahula! In the same way, for those who are shameless in
uttering false speech knowing it (to be false), bhikkhuhood is
thrown away.
1. Rahula, the son of Prince Siddhatta who became the Buddha, was a
young novice, age seven, at this time.
bhikkhuhood: samanna: samanaship, the quality or state of being a
samana.
nr
112
Bhikkhu Vagga
Then the Bhagava turned the cup upside down and said
to Rahula: Rahula! Do you see this cup turned upside down?
Yes, Venerable Sir!
Rahula! In the same way, for those who are shameless in
uttering false speech knowing it (to be false), bhikkhuhood is
turned upside down.
Then the Bhagava turned up the cup and said to the
Venerable Rahula: Do you see this cup empty, with nothing
left?
Yes, Venerable Sir!
Rahula! In the same way, for those who are shameless in
uttering false speech knowing it (to be false), bhikkhuhood is
empty, with nothing left.
Rahula! Suppose a royal elephant, with tusks as long as
chariot-poles, full-grown, of good pedigree and experienced in
battle, went into battle and fought with his fore legs, his hind
legs, his fore quarters, his hind quarters, his head, his ears, his
tusks and his tail, but kept his trunk protected (by putting it in
his mouth).
Seeing that (behaviour of the elephant), the elephant-rider
thought: ‘When this royal elephant, with tusks as long as chariot-
poles, full-grown, of good pedigree and experienced in battle,
goes into battle, he fights with his fore legs, his hind legs. ...p...
and his tail, but protects his trunk. The royal elephant would not
sacrifice his life.’
But, Rahula, (on another occasion,) when the royal el¬
ephant, with tusks as long as chariot-poles, full-grown, of good
pedigree and experienced in battle, went into battle and fought
with his fore legs, his hind legs, ...p... his tail and his trunk, the
elephant-rider thought: ‘When this royal elephant, with tusks as
long as chariot-poles, full-grown, of good pedigree and experi¬
enced in battle, goes into battle, he fights with his fore legs, his
hind legs, his fore quarters, his hind quarters, his head, his cars,
his tusks, his tail and his trunk. The royal elephant would
773
Ambalatthika ffahulovada Suita
» «
sacrifice his life. There is nothing now that the royal elephant
would not do.’
In the same way, Rahula, for anyone who is shameless
in uttering false speech knowing it (to be false), I say there is
no evil deed which he will not (hesitate to) do. Therefore.
Rahula, you should train yourself thus: ‘Not even in fun will I
speak falsehood.’
109. Rahula! How do you understand this? What is a
mirror for?
Venerable Sir! It is for reflecting.
In the same way, Rahula, bodily action should be done
with reflection and due consideration; verbal action should be
done with reflection and due consideration; mental action should
be done with reflection and due consideration. 3
Rahula! Whenever you want to do something bodily, you
should consider that bodily action in this way: ‘Would this
bodily action of mine that I want to do lead to harm for myself,
or for others, or for both myself and other? Would this bodily
action be demeritorious, bringing about and resulting in suffer¬
ing?’
If you, Rahula, consider that action and come to know
thus: ‘This bodily action of mine that I want to do would lead
to harm for myself, or for others, or for both myself and others,
and this bodily action would be demeritorious, bringing about
and resulting in suffering,’ you, Rahula, certainly should not
engage in such bodily action.
If you, Rahula, consider that action and come to know
thus: ‘This bodily action of mine that I want to do would not
lead to harm for myself, or for others, or for both myself and
bodily action: action in deed; verbal action: action in
mental action: action in thought.
word;
114
Bhikkhu Vagga
others, but this bodily action would be meritorious, bringing
about and resulting in happiness.' you. Rahula. should engage in
such bodily action.
Rahula! Whenever you are doing something bodily, you
should consider that bodily action thus: ‘Docs this bodily action
of mine that I am doing lead to harm for myself, or for others,
or for both myself and others? Is this bodily action demeritorious,
bringing about and resulting in suffering?'
If you, Rahula, consider that action and come to know
thus: ‘This bodily action of mine that I am doing leads to harm
for myself, or for others, or for both myself and others, and this
bodily action is demeritorious, bringing about and resulting in
suffering,’ you, Rahula. should give up such bodily action.
If you. Rahula. consider that action and come to know
thus: This bodily action of mine that I am doing docs not lead
to harm for myself, or for others, or for both myself and others,
but this bodily action is meritorious, bringing about and resulting
in happiness,' you, Rahula, should engage again and again in
such bodily action.
Rahula! Whenever you have done something bodily, you
should consider that bodily action thus: ‘Does this bodily action
of mine that I have done lead to harm for myself, or for others,
or for both myself and others 7 Is this bodily action demeritorious,
bringing about and resulting in suffering?'
If you. Rahula, consider that action and come to know
thus: ‘This bodily action of mine that I have done leads to harm
for myself, or for others, or for both myself and others, and this
bodily action is demeritorious, bringing about and resulting in
suffering,' you, Rahula, should acknowledge, reveal, and lay
bare such bodily action to the teacher, or to wise companions in
the practice of the dhamma, and having done that you should
exercise restraint in the future.
Ambalatthika Rahulovada Sutta 115
• •
If you. Rahula. consider that action and come to know
thus: This bodily action of mine that I have done does not lead
to harm for myself, or for others, or for both myself and others,
but this bodily action is meritorious, bringing about and resulting
in happiness.' you can, Rahula, remain happy and satisfied with
the practice, day and night, of the meritorious dhammas.
110. Rahula! Whenever you want to do something ver¬
bally 4 , you should consider that verbal action in this way:
‘Would this verbal action of mine that I want to do lead to harm
for myself, or for others, or for both myself and others? Would
this verbal action be demeritorious, bringing about and resulting
in suffering?'
If you, Rahula, consider that action and come to know
thus: ‘This verbal action of mine that I want to do would lead
to harm for myself, or for others, or for both myself and others,
and this verbal action would be demeritorious, bringing about
and resulting in suffering,’ you, Rahula, certainly should not
engage in such verbal action.
If you. Rahula, consider that action and come to know
thus: ‘This verbal action of mine that I want to do would not
lead to harm for myself, or for others, or for both myself and
others, but this verbal action would be meritorious, bringing
about and resulting in happiness,' you. Rahula, should engage in
such verbal action.
Rahula! Whenever you are doing something verbally,
you should consider that verbal action thus: ‘Does this verbal
action of mine that I am doing lead to harm for myself, or for
others, or for both myself and other? Is this verbal action
demeritorious, bringing about and resulting in suffering?'
If you, Rahula, consider that action and come to know
thus: ‘This verbal action of mine that I am doing lead to harm
for myself, or for others, or for both myself and others, and this
verbal action is demeritorious, bringing about and resulting in
suffering,' you, Rahula, should give up such verbal action.
4. i.e., say something.
116
Bhikkhu Vagga
If you. Rahula. consider that action and come to know
thus: ‘This verbal action of mine that 1 am doing does not lead
to harm for myself, or for others, or for both myself and others,
hut this verbal action is meritorious, bringing about and resulting
in happiness.' you. Rahula. should engage again and again in
such verbal action.
Rahula! Whenever you have done something verbally,
you should consider that verbal action thus: ‘Does this verbal
action of mine that I have done lead to harm for myself, or for
others, or for both myself and other? Is this verbal action
demeritorious, bringing about and resulting in suffering?'
If you, Rahula, consider that action and come to know
thus: ‘This verbal action of mine that I have done leads to harm
for myself, or for others, or for both myself and others, and this
verbal action is demeritorious, bringing about and resulting in
suffering.' you, Rahula. should acknowledge, reveal, and lay
bare such verbal action to the teacher, or to wise companions in
the practice of the dhamma, and having done that you should
exercise restraint in the future.
If you. Rahula. consider that action and come to know
thus: This verbal action of mine that 1 have done docs not lead
to harm for myself, or for others, or for both myself and others,
but this verbal action is meritorious, bringing about and resulting
in happiness,’ you can, Rahula, remain happy and satisfied with
the practice, day and night, of the meritorious dhammas.
111. Rahula! Whenever you want to do something men¬
tally 5 , you should consider that mental action in this way:
‘Would this mental action of mine that I want to do lead to
harm for myself, or for others, or for both myself and other?
Would this mental action be demeritorious, bringing about and
resulting in suffering?'
If you, Rahula, consider that action and come to know
thus: ‘This mental action that I want to do would lead to harm
for myself, or for others, or for both myself and others, and this
5. i.e., think something.
Ambalaffhika Rahulovada Vagga
117
mental action would be demeritorious, bringing about and result¬
ing in suffering,' you, Rahula, certainly should not engage in
such mental action.
If you. Rahula, consider that action and come to know
thus: ‘This mental action of mine that I want to do would not
lead to harm for myself, or for others, or for both myself and
others, but this mental action would be meritorious, bringing
about and resulting in happiness,' you. Rahula. should engage in
such mental action.
Rahula, Whenever you are doing something mentally,
you should consider that mental action thus: ‘Does this mental
action of mine that I am doing lead to harm for myself, or for
others, or for both myself and others? Is this mental action
demeritorious, bringing about and resulting in suffering?'
If you. Rahula, consider that action and come to know
thus: ‘This mental action of mine that I am doing leads to harm
for myself, or for others, or for both myself and others, and this
mental action is demeritorious, bringing about and resulting in
suffering,’ you, Rahula, should give up such mental action.
If you. Rahula. consider that action and come to know
thus: ‘This mental action of mine that I am doing does not lead
to harm for myself, or for others, or for both myself and others,
and this mental action is meritorious, bringing about and result¬
ing in happiness,’ you, Rahula, should engage again and again
in such mental action.
Rahula! Whenever you have done something mentally,
you should consider that mental action thus: ‘Does this mental
action of mine that I have done lead to harm for myself, or for
others, or for both myself and other? Is this mental action
demeritorious, bringing about and resulting in suffering?'
If you, Rahula, consider that action and come to know
thus: ‘This mental action of mine that I have done leads to harm
for myself, or for others, or for both myself and others, and this
mental action is demeritorious, bringing about and resulting in
suffering,' you, Rahula, should be troubled shamed and dis¬
gusted by such mental action. And being troubled, shamed and
778
Bhikkhu Vagga
disguest, you should exercise restraint in the future.
If you. Rahula. consider that action and come to know
thus: This mental action of mine that 1 have done does not lead
to harm for myself, or for others, or for both myself and others,
but this mental action is meritorious, bringing about and resulting
in happiness.' you can. Rahula. remain happy and satisfied with
the practice, day and night, of the meritorious dhammas.
112. Rahula! Indeed, all those samanas and brahmanas
of the past who purified bodily, verbal and mental actions,
purified bodily action through repealed consideration and review
thus, purified verbal action through repeated consideration and
review thus, and purified mental action through repeated consid¬
eration and review thus.
Rahula! Indeed, all those samanas and brahmanas of the
future who will purify bodily, verbal and mental actions, will
purify bodily action through repealed consideration and review
thus, will purify verbal action through repeated consideration and
review thus, and will purified mental action through repeated
consideration and review thus.
Rahula! Indeed, all those samanas and brahmanas of the
• •
present who purify bodily, verbal and mental actions, purify
bodily action through repeated consideration and review thus,
purify verbal action through repealed consideration and review
thus, and purify mental action through repeated consideration and
review thus.
Therefore, Rahula, you should train yourself thus:
‘I shall purify bodily action through repeated consider¬
ation and review; I shall purify verbal action through repeated
consideration and review; I shall purify mental action through
repeated consideration and review.'
Thus spoke the Bhagava. Delighted, the Venerable Rahula
rejoiced in the words of the Bhagava.
End of Ambalalthika Sulla
The First in This Vagga
2. MAHA rAhulovada sutta
The Major Discourse of Exhortation to Rahula
113. Thus have I heard:
Once the Bhagava was staying at the Jetavana monastery
of Anathapindka in Savatthi. One morning the Bhagava suitably
rearranged the robes on him, and carrying alms-bowl and great
rob entered Savatthi for alms-food. In the (same) morning, the
Venerable Rahula also suitably rearranged the robes on him, and
carrying alms-bowl and great robe followed close behind the
Bhagava.
Then the Bhagava looked back and said to the Venerable
Rahula. 1 Whatever corporeality there is in the world, all corpo¬
reality, whether past, future or present, whether in oneself or
external, whether gross or delicate, whether inferior or superior,
whether far or near, should be perceived with right understand¬
ing 2 as it really is, thus: “This is not mine; this is not T; this
is not my atta. Self.”
O Bhagava, only corporeality? O Sugata'. only corpore¬
ality:
9
Corporeality, Rahula, (should be perceived thus); also
sensation, Rahula; also perception, Rahula; also volitional activites 4 ,
Rahula; also consciousness, Rahula.
1. Rahula was an eighteen year old novice at this lime.
2. right understanding: vipassana insight-knowledge.
3. Sugata: One who speaks only what is true and beneficial; an epithet
of the Buddha.
volitional activities: sahkhara\ also rendered mental concomitants,’ or
‘mental adjuncts.’ or ‘mental formations;’ or ‘mental properties.’
119
120
Bhikkhu Vagga
Then the Venerable Rahula thought: 'Who would go to
the village today for the round of alms-food when he has been
exhorted (thus) with an exhortation by the Bhagava himself?
Then he turned back and going to the foot of a tree sal down
there cross-legged, keeping his body erect, and establishing
mindfulness oriented towards the object of concentration. 5 When
the Venerable Sariputta saw the Venerable Rahula sitting at the
foot of a tree cross-legged, keeping his body erect, and establish¬
ing mindfulness oriented towards the object of concentration, he
said: “Rahula! Cultivate the practice of mindfulness of breathing.
If you cultivate the practice of mindfulness of breathing and if it
is practised frequently, it would be immensely fruitful and greatly
advantageous.” 6
114. Then, in the evening, the Venerable Rahula arose
from solitary meditation, approached the Bhagava. and having
approached the Bhagava and having paid homage to him. took
his seat in a suitable place, and having done so. asked the
Bhagava: “Venerable Sir! How should mindfulness of breathing
be developed and how should it be practised again and again to
be immensely fruitful and greatly advantageous?”
Rahula. what is in oneself, pertains to oneself, and is
hard, solid and is in the body as an object of clinging, namely,
hair of the head, hair of the bodv. nail, teeth, sinews, bones.
w
narrow, kidneys, heart, liver, membranes (including the dia¬
phragm, pleura and other forms of membrane in the body),
spleen, lungs, large intestine, small intestine, (contents of the)
stomach, faeces, and whatever else is in oneself, pertains to
oneself, and is hard, solid and is in the body as an object of
clinging, Rahula. is called the pathavT element, the element of
solidity, in oneself.
Indeed, the pathavT element in oneself and the external
pathavT element are both merely the element of pathavT.
5. The Venerable Rahula went without food for that day.
6. The Venerable Sariputta ws not aware that the Buddha had instructed
Rahula to practise meditation on corporeality.
Mafia Rahulovada Sutta
121
That (pathavl element) should be seen as it really is 7 ,
with right understanding, thus: “This is not mine; this is not T:
this is not my atta. Self.” Having thus seen this (pathavl
element) as it really is, with right understanding, one gets
disgusted with the pathavl element and one's mind becomes free
of attachment to the pathavl element.
115. Rahula, what is apo element, the element of fluidity
and cohesion? The apo element can be in oneself and can be
external. And what, Rahula. is the apo element in oneself? What
is in oneself, pertains to oneself, and fluid or has the properly of
fluidity and is in the body as an object of clinging, namely, bile,
phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus,
synovial, fluid, urine, and whatever else is in oneself, pertains to
oneself, and is fluid or has the property of fluidity and is in the
body as an object of clinging, Rahula. is called the apo element
in oneself.
Indeed, the apo element in oneself and the external apo
element are both merely the element of apo.
That (apo element) should be seen as it really is, with
right understanding, thus: “This is not mine; this is not T; this
is not my atta. Self.” Having thus seen this (apo clement) as it
really is, with right understanding, one gets disgusted with the
apo element and one's mind becomes free of attachment to the
apo element.
116. Rahula, what is tejo element, the element of heart? 8
The tejo element can be in oneself and can be external. And
what, Rahula, is the tejo element in oneself? What is in oneself,
pertains to oneself, and is hot or has property of heal and is in
the body as an object of clinging, namely, that which generates
warmth, that which causes decay, that which burns, that which
as it really is: i.e., in its true nature of being subject to the law of
unicca (impermanence), dukkha, and anatta (non-Self, non-Ego)
rejo dhatu, the element of heat, something rendered thermal element',
las the dual aspect of heat and cold, just as the word 'temperature’
122
Bhikkhu Vagga
digests properly whatever is eaten, drunk, chewed or tasted as
well as whatever else is in oneself, pertains to oneself, and is
hot or has the property of heat and is in the body as an object
of clinging. Rahula. is called the tejo element in oneself.
Indeed, the tejo element in oneself and the cntcrnal tejo
element are both merely the clement of tejo.
That (tejo element) should be seen as it really is. with
right understanding, thus: “This is not mine; this is not T; this
is not my atta. Self." Having thus seen this (tejo element) as it
really is, with right understanding, one gets disgusted with the
tejo element and one's mind becomes free of attachment to the
tejo element.
117. Rahula. what is vayo element, the element of
motion? The vayo element can be in oneself and can be
external. And what, Rahula, is the vayo element in oneself?
What is in oneself, pertains to oneself, and is air of clinging,
namely, air (lit., winds) moving upwards (in the body), air
moving downwards (in the body), air in the abdoman. air in the
intestines, air moving through all organs of the body, air breathed
in. air breathed out, and whatever else is in oneself, pertains to
oneself, and is air or has the properly of air and is the body as
an object of clinging, Rahula. is called the vayo element in
oneself.
Indeed, the vayo element in oneself and the eternal vayo
element are both merely the element of vayo.
That (vayo element) should be seen as it really is, with
right understanding, thus: “This is not mine; this is not my atta.
Self.” Having thus seen this (vayo element) as it really is, with
right understanding, one gets disgusted with the vayo element
and one's mind becomes free of attachment to the vayo element.
118. Rahula, what is akasa 9 clement, the element of
space? The akasa element can be in oneself and can be
9. Akasa is explained as ‘that which cannot be subjected to any
marking.’ One cannot write on or pul any marks on space, since space
is void and empty. Corporeal or material particles that make up any
form have interestices or space between them, though this may not be
apparent to the unscientific eye.
Mafia Rahulovada Sutta
123
external. And what, Rahula, is the akasa element in oneself?
What is in oneself, pertains to oneself, and is space or has the
property of space and is clung to, namely, the aural opening, the
nasal opening, the oral opening, that (opening) which takes in
what eaten, drunk, chewed or savoured, that (cavity) which
retains what is eaten, drunk, chewed savoured, that (opening)
through which what is eaten, drunk, chewed or savoured leaves
downwards as well as whatever else is in oneself, pertains to
oneself, and is space or has the property of space, or is
voidness 10 or has the property of voidness, or is hollowness 11 or
has the property of hollowness, or is apart from 12 flesh or blood
and is in the body as an object of clinging, Rahula, is called the
akasa element in oneself.
Indeed, the akasa element in oneself and the external
akasa element are both merely the element of akasa.
That (akasa element) should be seen as it really is, with
right understanding, thus: “This is not mine; this is not T; this
is not my atta. Self.” Having thus seen this (akasa clement) as
it really is, with right understanding, one gets disgusted with the
akasa element and one's mind becomes free from attachment to
the akasa element. 13
119. Rahula! Cultivate the practice of meditation (for
your mind to be) like unto the earth. 14 Indeed. Rahula. if you
10. voidness, agha: literally, sky or space; it is explaied as that which
cannot be struck’. Here, that which is between particles of matter and
separates them.
11. hollowness, vivara: opening, fissure, interstice; hole; gap, cavity.
12. apart from, asamphuttha: lit., untouched by.
13. The pathavl element is dominantly manifested in earth, the apo
element in water, the tejo element in fire, the vayo element in air or
wind, and the akasa element in the sky. So they are spoken of as the
element of earth, the element of water, the element of lire, the element
of air and the element of the sky or space, respectively.
14. In order to acquire balance of mind, imperturbability,
unaffected by likes and dislikes, just as earth, water, lire,
sky are unaffected by agreeable or disaggrcable things.
tadi-bhava,
air and the
124
Bhikkhu Vagga
cultivate the practice of meditation (for your mind to he) like
unto the earth, all agreeable and disagreeable contacts that arise
will not overwhelm your mind. Just as the earth is not distressed,
shamed or disgusted when a clean thing is cast upon it or an
unclean thing is cast upon it or faeces is cast upon it or urine
is cast upon it or spittle is cast upon it or pus is cast upon it or
blood is cast upon it, even so. Rahula. should you cultivate the
practice of meditation (for you mind to be) like unto the earth.
Rahula, if you cultivate the practice of meditation (for your mind
to be) like unto the earth, all agreeable and disagreeable contacts
that arise will not overwhelm your mind.
Rahula! Cultivate the practice of meditation (for your
mind to be) like unto water. Indeed. Rahula. if you cultivate the
practice of meditation (for your mind to be) like unto water. ;
agreeable and disagreeable contacts that arise will not overwhelm
your mind. Just as water is not distressed, shamed or disgusted
when a clean thing is washed in it or an unclean thing is
washed in it or unclean thing is washed in it or faeces is washed
away in it or urine is washed away in it or spittle is washed
away in it or pus is washed away in it or blood is washed away
in it. even so, Rahula. should you cultivate the practice of
meditation (for your mind to be) like unto water. Rahula, if you
cultivate the practice of meditation (for your mind to be) like
unto water, all agreeable and disagreeable contacts that arise will
not overwhem your mind.
Rahula! Cultivate the practice of meditation (for your
mind to be) like unto fire. Indeed. Rahula, if you cultivate the
practice of meditation (for your mind to be) like unto fire, all
agreeable and disagreeable contacts that arise will not overwhelm
your mind. Just as fire is not distressed, shamed or disgusted
when it burns up a clean thing or an unclean thing when it burn
up an unclean thing or when it burns up faeces or when it burns
up urine or when it burns up spittle or when it burns up pus or
when it burns up blood, even so. Rahula, should you cultivate
the practice of meditation (for your mind to be) like unto fire.
Rahula, if you cultivate the practice of meditation (for your mind
to be) like unto fire, all agreeable and disagreeable contacts that
arise will not overwhem your mind.
Mafia Rahulovada Suita
125
Rahula! Cultivate the practice of meditation (for your
mind to be) like unto the air. Indeed. Rahula, if you cultivate the
practice of meditation (for your mind to be) like unto the air. all
agreeable and disagreeable contacts that arise will not overwhelm
your mind. Just as the air is not distressed, shamed or disgusted
when it blows upon a clean thing or when it blows upon an
unclean thing or when it blows upon faeces or when it blows
upon urine or when it blows upon spittle or when it blows upon
pus or when it blows upon blood, even so, Rahula, should you
cultivate the practice of meditation (for you mind to be) like unto
the air. Rahula, if you cultivate the practice of meditation (for
your mind to be) like unto the air, all agreeable and disagreeable
contacts that arise will not overwhcm your mind.
Rahula! Cultivate the practice of meditation (for your
mind to be) like unto the sky. Indeed. Rahula, if you cultivate
the practice of meditation (for your mind to be) like unto the
sky, all agreeable and disagreeable contacts that arise will not
overwhelm your mind. Just as the sky does not stand upon
anything, 15 even so, Rahula. should you cultivate the practice of
meditation (for your mind to be) like unto the air. Rahula. if you
cultivate the practice of meditation (for your mind to be) like
unto the sky, all agreeable and disagreeable contacts that arise
will not overwhem your mind.
120. Rahula! Cultivate the practice of meditation on
goodwill (metta). Indeed. Rahula. if you cultivate the practice of
meditation on goodwill (metta)), ill-will will disappear in you.
Rahula, Cultivate the practice of meditation on compassion.
Indeed, Rahula, if you cultivate the practice of meditation on
compassion, desire to injure will disappear in you. Rahula!
Cultivate the practice of meditation on sympathetic joy. Indeed.
Rahula, if you cultivate the practice of meditation on sympathetic
joy, aversion (to seclusion and meriioriousness) will disappear in
you. Rahula! Cultivate the practice of meditation on equanimity.
15. does not stand upon anything: i.e., the sky is not attached to any
place.
126
Bhikkhu Vagga
Indeed, Rahula, if you cultivate the practice of meditation on
equanimity, malevolence will disappear in you. Rahula! Cultivate
the practice of meditation on foulness. Indeed. Rahula. if you
cultivate the practice of meditation on foulness, attachment (raga) 16
will disappear in you. Rahula! Cultivate the practice of medita¬
tion on the concept of impermanence. Indeed. Rahula. if you
cultivate the practice of meditation on the concept of imperma¬
nence, the conceit of self disappear in you.
121. Rahula! Cultivate the practice of mindfulness of in¬
coming breath and out-going breath. Indeed, Rahula. the cultiva¬
tion of mindfulness of in-coming breath and out-going breath, if
you practise it again and again, would prove immensely fruitful
and greatly advantageous. And. how. Rahula. should mindful¬
ness in-coming breath and out-going breath be cultivated, and
how should it be repeatedly practised, to be immensely fruitful
and greatly advantageous?
In this sasana, Rahula, the bhikkhu goes to the forest, or
to the foot of a tree, or to a secluded place, sits cross-legged,
keeps his body erect and establishes mindfulness, orienting it
(towards the object of concentration). (Then) he breathes in with
entire mindfulness, and breathes out with entire mindfulness.
When he makes a long inhalation, he knows: "I make a long
inhalation.” When he makes a long exhalation, he knows: ”1
make a long exhalation.” When he makes a short inhalation, he
knows: “I make a short inhalation.” When he makes a short
exhalation, he knows: “I make a short exhalation.” He trains
himself to be clearly conscious of the whole stretch of the in¬
coming breath (at its begining, at its middle and at its end). He
trains himself to be clearly conscious of the whole stretch of the
out-going breath (at its begining, at its middle and at its end). He
trains himself to calm down the strong inhalation as he breathes
in. He trains himself to clam down the strong exhalation as he
breathes out.
He trains himself to be clearly conscious of plti (joyfu
satisfaction) as he inhales. He trains himself to be clearly con-
16 . attachment (raga): also rendered ‘passion*.
It is a form of craving.
Mafia Rahulovada Sutta
T27
scious of piti (joyful satisfaction) as he exhales. He trains himself
to be clearly conscious of sukha (bliss) as he inhales. He trains
himself to be clearly conscious of sukha (bliss) as he exhales.
He trains himself to be clearly coscious of volitional activities (of
sensation and perception) as he inhales. He trains himself to be
clearly conscious of volitional activities as he exhales. He trains
himself to clam down volitional activities as he inhales, he trains
himself to calm down volitional activities as he exhales. 17
He trains himself to inhale with settled mind. 18 He trains
himself to exhale with settled mind. He trains himself to inhale
with mind liberated (from defilements). He trains himself to
exhale with mind liberated (from defilements). 19
to
He trains himself to inhale with repeated contemplation of
impermanence. He trains himself to exhale with repealed contem¬
plation of impermanence. He trains himself to inhale with re¬
peated contemplation of destruction of attachment, raga. He
trains himself to exhale with repeated contemplation of destruc¬
tion of attachment. He trains himself to inhale with repeated
contemplation of cessation (of conditioned and compounded fac¬
tors). 20 He trains himself to exhale with repeated contemplation
of cessation. He trains himself to inh-alc with repeated contempla¬
tion of the discarding of defilements. He trains himself to exhale
with repeated contemplation of the discarding of defilements.
17. The instructions on
and perception
(vedananupassana).
piti, suka and the volitional activities ol sensation
comprise the contemplation of sensation
18. settled mind: mind settled on an object of concentration.
19. The instructions from consciousness of the mind to the liberated mind
deal with the contemplation of mind. The remaining instructions deal
with the contemplation of dhamma, phenomena. Raga is almost
synonymous with craving (tanha).
20. Destruction of attachment (raga) and cessation of conditioned and
compounded factors are of the same nature and imply the rcali/alion
of Nibbana.
128
Bhikkhu Vagga
Rahula! Mindfulness of inhalation and exhalation when
thus cultivated and thus practised repeatedly is immensely fruitful
and greatly advantageous. Rahula! When mindfulness of inhala¬
tion and exhalation is thus cultivated and thus practised repeat¬
edly. the final inhalations of breath 21 come to cessation consciously
and not unconsciously.
Thus spoke the Bhagava. The Venerable Rahula. de¬
lighted. rejoiced at the words of the Bhagava.
End of the Maha Rahulovada Sutta
The Second in This Vagga
21. final inhalations of breath: before the death moment.
3. CULA MALUKYA SUTTA
The Lesser Discourse to Malukya
122. Thus have I heard:
At one time the Bhagava was residing at the Jetavana
monastery of Anathapindika in Savatthi. To the Venerable
Malukyaputta 1 , who had retired in seclusion (for meditation) at
that time, this thought occurred:
“There are these views 2 which the Bhagava has not
expounded on, has set aside and has declined to explain (lit..
rejected), namely, ‘the world 3 is eternal', or ‘the world is not
eternal’; ‘the world is finite’, or ‘the world is infinite'; ‘the soul
(jlva) is the same as the body’, or ‘the soul is one thing and the
1. Malukyaputta: a valiant form in Sinhalese editions is Miilunkyapulla.
2. views: ditthi gatani: views resorted to, views held.
3. the world; loka: here meaning atta.
a sentient being: tathagata: Not to be confused with the epithet of the
Buddha. The user of this term conceives of the live khandhas.
sakkaya, which really exist, as an individual entity in the form of 'a
being’, such as a man, a woman, an animal, you. I, he which in reality
and in the final analysis does not exist at all, though these terms have
to be used for conventional puiposes. This misconception is based on
the belief that there is atta, Self, Soul. This misconception is called
sakkayaditthi, the view that there is such a thing as a being, an
individual entity.
Due to this misconception that there is a being, an individual entity,
four different views arise. Some hold the view that a being exists after
death. This is sassata ditthi, the view that after death the individual
• 0 7
entity continues existing eternally. Others hold the view that a being
does not exist after death. This is ucehcda ditthi, the view that there
is annihilation of the individual entity, Self, after death. Still others
hold the dualistic view that a being does as well as does not exist
after death. This is ekacca sassata ditthi, the view that in some cases
the individual entity, Self, is eternal and in other cases not eternal.
Still others hold the view that a being neither does nor does not exist
after death. This is amaravikkhepa ditthi, which is simply indecisive
evasion of the issue at hand, the holder of the view not committing
himself to anything definite.
co
ntcl*
129
7 30
Bhikkhu Vagga
body another'; ‘a sentient being 4 exists alter death', or ‘a sentient
being does not exist after death’; ‘a sentient being does as well
as does not exist after death', or ‘a sentient being neither docs
nor does not exist after death’. The Bhagava does not expound
those views to me. As the Bhagava does not expound those
views to me. I am displeased; 1 do not like it. I shall approached
and ask the Bhagava about that matter and if the Bhagava
declares to me that the world is eternal, or that the world is not
eternal; ...p... or that a sentient being neither docs nor docs not
exist after death. I shall pursue the Noble Practice of Purity
under the Bhagava. But if the Bhagava does not declare to me
that the world is eternal; or that the world is not eternal; ...p...
or that a sentient being neither does nor docs not exist after
death. I shall abandon the training (of a bhikkhu) and revert to
the lowly life (of a layman).”
123. Then, as evening came, the Venerable Malukyapulta
rose from retirement in seclusion, approached the Bhagava. and.
after doing obeisance to him. sat down in a suitable place; and.
having done so, he addressed the Bhagava thus:
124. Venerable Sir! As 1 was meditating in seclusion, it
occurred to me thus: “There are these views which the Bhagava
has not expounded on, has set aside and has declined to explain,
namely, ‘the world is eternal’, or ‘the world is not eternal':
...p... ‘a sentient being neither does nor does not exist after
death". The Bhagava does not expound those views to me. As
the Bhagava does not expound those views to me. 1 am
displeased; I do not like it. I shall approach and ask the
Bhagava about that matter and if the Bhagava declares to me
that the world is eternal, or that the world is not eternal; ...p...
or that a sentient being neither does nor does not exist after
death, I shall pursue the Noble Parctice of Purity under the
The term ‘sakkaya’ may be somewhat literally rendered ‘that which is
embodied,’ but it is identified with the five khandhas. The live
khandhas are the aggregate of physical phenomena plus the four
aggregates of mental phenomena. Another term for the five khandhas
is namarupa, the complex of mind-aiul-body.
Cula Malukya Sutta
131
Bhagava. But if the Bhagava does not declare to me that the
world is eternal, or that the world is not eternal; ...p... or that a
sentient being neither does nor does not exist after death, I shall
abandon the training (of a bhikkhu) and revert to the lowly life
(of a layman).” If the Bhagava knows: The world is eternal’, let
the Bhagava declare to me: ‘The world is eternal'; if the
Bhagava knows: ‘The world is not eternal', let the Bhagava
declare to me: ‘The world is not eternal*; if the Bhagava docs
not know: ‘The world is eternal’ or ‘The world is not eternal',
it will be straightforward for one who does not know and see to
say i do not know; I do not see’.
If the Bhagava knows: ‘The world is finite’, let the
Bhagava declare to me: ‘The world is finite’. If the Bhagava
knows: ‘The world is infinite’, let the Bhagava declare to me:
‘The world is infinite’. If the Bhagava does not know: ‘The
world is finite’, or ‘The world is infinite’, it will be straightfor¬
ward for one who does not know and see to say i do not
know; I do not see’. If the Bhagava knows: ‘The soul is the
same as the body’, let the Bhagava declare to me: ‘The soul is
the same as the body’. If the Bhagava knows: ‘The soul is one
thing, and the body another’, let the Bhagava declare to me:
‘The soul is one thing, and the body another'. If the Bhagava
does not know: ‘The soul is the same as the body’, or ‘The soul
is one thing, and the body another’, it will be straightforward for
one who does not know and see to say ‘I do not know; I do
not see’. If the Bhagava knows, ‘A sentient being exists after
death’, let the Bhagava declare to me: ‘A sentient being exists
after death’. If the Bhagava knows: ‘A sentient being docs not
exist after death', let the Bhagava declare to me ‘A sentient
being does not exist after death’. If the Bhagava does not know:
‘A sentient being exists after death’, or ‘A sentient being docs
not exist after death’, it will be straightforward for one who docs
not know and see to say ‘I do not know; I do not see’. If the
Bhagava knows: ‘A sentient being does as well as does not
exist after death’, let the Bhagava declare to me. ‘A sentient
being does as well as does not exist after death’. If the Bhagava
knows: ‘A sentient being neither does nor does not exist after
132
Bhikkhu Vagga
death', let the Bhagava declare to me: 'A sentient being neither
does nor does not exist after death*. If the Bhagava does not
know: ‘A sentient being does as well as does not exist after
death', or ‘A sentient being neither does nor does not exist after
death', it will be straightforward for one who does not know
and see to say ‘I do not know; I do not see'.
125. Malukyaputta! Have I ever told you: ‘Come.
Malukyaputta. take up the Noble Practice under me. and I will
declare to you that the world is eternal, or that the world is not
eternal; that the world is finite, or that the world is infinite; that
the soul is the same as the body, or that the soul is one thing
and the body another; that a sentient being exists after death, or
that a sentient being does not exist after death: that a sentient
being exists as well as does not exist after death, or that a
sentient being neither does nor docs not exist after death?"
No, Venerable Sir!
And have you ever told me: “Venerable Sir! 1 will take
up the Noble Practice under the Bhagava if the Bhagava
declares to me that the world is eternal, or that the world is not
eternal: that the world is finite or that the world is infinite; that
the soul is the same as the body, or that the soul is one thing
and the body another: that a sentient being exists after death, or
that a sentient being does not exist after death; that a sentient
being does as well as does not exist after death, or that a
sentient being neither does nor does not exist after death?”
No. Venerable Sir!
Malukyaputta! I have neither told you: “Come.
Malukyaputta. take up the Noble Practice under me. and I will
declare to you that the world is eternal, or that the world is not
eternal; ...p... or that a sentient being neither does nor does not
exist after death”; nor have you ever told me: “I will take up the
Noble Practice under the Bhagava if the Bhagava declare to me
that the world is eternal, or that the world is not eternal; ...p...
or that a sentient being neither does nor does not exist after
death.” That being so, O empty man (bereft of any chance for
magga). who is to repudiate whom?
Cula Malukya Sutta
133
126. Malukyaputta! If someone should say: “I will not
take up the Noble Practice under the Bhagava until the Bhagava
declares to me that the world is eternal, or that the world is not
eternal; ...p... or that a sentient being neither does nor does not
exist after death,” he would lose his life before he can get such
a declaration, for the Tathagata would never declare it.
Malukyaputta! Suppose a man were shot with a thickly-
posioned arrow. Then his frieds, companions, relatives and kins¬
men might bring in a surgeon who could take out the arrow.
Then the wounded man might say. "I will not have the arrow
taken out until I know whether the man who shot me with an
arrow is of the ruling class, or of the brahmin class, or of the
mercantile class or of the working class.”
Or the wounded man might say. “I will not have the
arrow taken out until I know the name and lineage of the man
who shot me with an arrow.” Or the wounded man might say.
“I will not have the arrow taken out until I know whether the
man who shot me with an arrow is tall or short or of medium
height.” Or the wounded man might say, “I will not have the
arrow taken out until I know whether the man who shot me
with an arrow is black, or brown, or dark-brown 5 (in complex¬
ion).” Or the wounded man might say, “I will not have the
arrow taken out until I know whether the man who shot me
with an arrow belongs to such a village, or such a town, or such
a city.” Or the wounded man might say, “I will not have the
arrow taken out until I know whether the bow with which 1 was
shot is a long bow or a crossbow.” Or the wounded man might
say, “I will not have the arrow taken out until I know whether
the bow-string of the bow with which I was shot is made of
swallow-wort fibre, or of soft bamboo fibre, or of sinew, or of
hemp, or of milk-leaf creeper.” Or the wounded man might say.
”1 will not have the arrow taken out until I know whether the
shaft of the arrow taken out until I know whether the shall of
the arrow with which I was shot is made of the branch of a
wild or cultivated shrub.” Or the wounded man might say, ”1
will not have the arrow taken out until I know whether the shaft
was fitted with the feathers of a vulture, or of a heron, or of a
hawk, or of a peacock, or of a ‘loose-jaw* bird. 6 “Or the
5. dark-brown: the colour of the 'mangura' fish, a fish with whiskers.
6. ‘loose-jaw’ brid: either a stork or a crane.
7 34
Bhikkhu Vagga
wounded man might say, “I will not have the arrow taken out
until I know if the shaft was bound with sinew of an ox, or of
a buffalo, or of a bear, or of a monkey.” Or the wounded man
might say, ”1 will not have the arrow taken out until I know
whether the arrow-head is an ordinary one. or edged with a
razor, or made to penetrate the ear. or tipped with an iron point.
or tipped with calf-tooth, 7 or tipped with an oleander-leaf shaped
brab. 8 “Malukyaputta, that man would die without even finding
out such things. In the same way. Malukyaputta. if a person
should say. “I shall not adopt the Noble Practice under the
Bhagava until the Bhagava declares to me that the world is
eternal, or that the world is not eternal; ...p... or that a sentient
being neither does nor does not exist after death.” that person
would die before he can get such a declaration, for a Tathagata
would never declare it.
127. Malukyaputta, would there be (carrying out of) the
Noble Practice while there is (in one) the view' ‘The world is
eternal'? There would not be! Malukyaputta, would there be the
Noble Practice while there is (in one) the view ‘The world is
not eternal'? There would not be! Malukyaputta! Whether the
view is The world is eternal,' or whether the view is The
world is not eternal,' (the fact remains that) there is birth, there
is ageing, there is death, and there arc grief, lamentation, pain,
distress and despair, the destruction of which, in this very life. 1
declare. Malukyaputta. would there be the Noble Practice while
there is (in one) the view The world is finite'? There would not
be! Malukyaputta. would there be the Noble Practice while there
is (in one) the view The world is infinite'? There would not be!
Malukyaputta! Whether the view is The world is finite' or
whether the view is The world is infinite', (the fact remains
that) there is birth, there is ageing, there is death and there are
grief, lamentation, pain distress and despair, the destruction of
which, in this very lief, I declare.
7. perhaps implying a heavy tip.
8. perhaps this shape of the arrow-head makes for a slower flight of the
arrow.
Cula Malukya Sutta
135
Malukyaputta, would there be the Noble Practice while
there is (in one) the view ‘The soul is the same as the body" )
There would not be! Malukyaputta. would there be the Noble
Practice while there is (in one) the view ‘The soul is one thing
and the body is another'? There would not be! Malukyaputta!
whether the view is ‘The soul is the same as the body’, or
whether the view is ‘The soul is one thing and body another',
(the fact remains that) there is birth, ...p... the destruction of
which, in this very lief, I declare. Malukyaputta, would there be
the Noble Practice while there is (in one) the view ‘A sentient
being exists after death?' There would not be! Malukyaputta.
would there be the Noble Practice while there is (in one) the
view ‘A sentient being does not exist after death?’ There would
not be! Malukyaputta! Whether the view is ‘A sentient being
exists after death, or whether the view is ‘A sentient being docs
not exist after death’, (the fact remains that) there is birth. ...p...
the destruction of which, in this very life. I declare.
Malukyaputta, would there be the Noble Practice while
there is (in one) the view ‘A sentient being does as well as does
not exist after death?’ There would not be! Malukyaputta, would
there be the Noble Practice while there is (in one) the view ‘A
sentient being neither does nor does not exist after death?’ There
would not be! Malukyaputta! Whether the view is ‘A sentient
being does as well as does not exist after death.' or whether the
view is ‘A sentient being neither does nor does not exist after
death’, (the fact remains that) there is birth, ...p... the destruc¬
tion of which, in this very lief, I declare.
128. Therefore, Malukyaputta. (all of) you bear in mind
as undeclared what I do not declare and should bear in mind
what I do declare as declared. And. Malukyaputta. what do 1
not declare? I do not, Malukyaputta. declare that the world is
eternal. Neither do I declare that the world is not eternal. I do
not declare that the world is finite. Neither do I declare that the
world is infinite. I do not declare that the soul is the same as the
body. Neither do I declare that the soul is one thing and the
body another. I do not declare that a sentient being exists after
death. Neither do I declare that a sentient being does not exist
after death. I do not declare that a sentient being does as well
136
Bhikkhu Vagga
as does not exist after death. Neither do I declare that a sentient
being neither does nor does not exist after death. Why.
Malyukyaputta, do I not make such a declaration? Indeed.
Malukyaputta, it is not in conscious with one's benefit. It is not
even the begining 9 of the Noble Practice. It is not conducive to
disillusionment with the five khandhas. to the abandonment of
attachment (raga), to the cessation of dukkha. to the extinction
of defilements, to the attainment of abhinna, special appercep¬
tion. (i.e., Magga Insight), to the realization of the Four Ariya
Truths, to the realization of Nibbana. Therefore. I do not make
such a declaration.
Malykyaputta! What than do 1 declare? 1 declare.
Malukyaputta, what dukkha is. 1 declare what the cause of
dukkha is. I declare what the cessation of dukkha is. I declare
what the Path leading to the cessation of dukkha is. Why.
Malukyaputta, do I make such a declaration? Indeed. Malukyaputta.
it is in conscious with one's benefit. It is the begining of the
Noble Practice. It is conducive to disillusionment with the five
khandhas, to the abandonment of attachment, to the cessation of
dukkha, to the extinction of defilements, to the attainment of
Magga Insight, to the realization of the Four Ariya Truths, to the
realization of Nibbana. Hence I make such a declaration. There¬
fore. Malukyaputta. (all ot) you bear in mind as undeclared what
I do not declare and should bear in mind what I do declare as
declared.
Thus spoke the Bhagava. Delighted, the Venerable
Malukyaputta rejoiced in the Bhagava’s words.
End of the Cuja Malukya Sulla
The Third in This Vagga
9. the beginning: the practice
Noble Practice.
4. MAHA MALUKYA SUTTA
The Major Discourse to Malukya
129. Thus have I heard:
At one time the Bhagava was staying at the Jctavana
monastery of Anathapindika in Savatthl. Then the Bhagava
addressed the bhikkhus, saying: “O bhikkhus!” The bhikkhus
replied: “Venerable Sir!’’ The Bhagava said: “Bhikkhus! Do you
remember what 1 have taught you about the five fetters 1 leading
to (rebirth in) the lower realms?’’ 2
When this was said, the Venerable Malukyaputia said.
“Venerable Sir! I remember what the Bhagava has taught us
about the five fetters leading to the lower realms.’’
Malukyaputta! In what way do you remember what I
have taught you about the five fetters leading to the lower
realms?
Venerable Sir! I remember that the Bhagava has taught
that the illusion of Self, sakkayaditthi. 3 is a letter leading to the
lower realms. Venerable Sir! I remember that the Bhagava has
taught that uncertainty 4 is a fetter leading to the lower realms.
1. fetters; sarriyojana: bonds or fetters binding all beings to the wheel ol
existence.
2. the lower realms: the eleven sensual planes of existence consisting ol
the six deva realms, the human realm and the four realms of woe
including the animal realm.
sakkayaditthi: the illusion that sakkaya, the psycho-physical complex
that makes up one's mind-and-body, is an individual entity. It is the
view that the manifestation of one's khandhas, mental and physical
aggregates, in a certain form is Self, causing the illusion ‘This is
mine’, This is I,’ This is myself.’ Sec also footnote 5 to Para 122 of
Cula Malukya Sutta.
4. uncertainty; vicikiccha: uncertainty or wavering in mind as to whether
the Buddha is really the Enlightened, whether the Dhamma is the true
Teaching, etc.
*
7 37
138
Bhikkhu Vagga
Venerable Sir! I remember that the Bhagava has taught that the
misleading belief in the efficacy of mere rites and rituals 5 as
practised outside the Ariya Path of Eight Constituents is a fetter
leading to the lower realms. Venerable Sir! 1 remember that the
Bhagava has taught that sensual desire 6 is a fetter leading to the
lower realms. Venerable Sir! I remember that the Bhagava has
taught that ill will 7 is a fetter leading to the lower realms.
Venerable Sir! This is the way I remember how the Bhagava
has taught about the five fetters leading to the lower realms.
Malukyaputta! To whom, do you remember, have I thus
taught these five fetters leading to the lower realms? 8 Malukyaputta!
Would not ascetics of other faiths cast strictures (on what you
say) by giving the following example of an infant? Indeed.
Malukyaputta, (they might say) a young and immature infant, (at
an age when it is) lying on its back, does not yet know of
sakkaya, the five khandhas. (They might say) how can
sakkayaditthi, the illusion of self, arise in him? (They might say)
it is only that the seed of sakkayaditthi is latent in an infant.
Indeed. Malukyaputta. (they might say) a young and
immature infant, (at an age when it is) lying on its back, does
not yet know of phenomena. (They might say) how can uncer-
5. mere rites and rituals; silabbatapanlmilsa: wrongly considering rites,
rituals, observances and moral practices, undertaken not in conformity
with what is taught in the Ariya Path of Eight Constituents, are
sufficient in themselves to lead to Magga Insight and to Nibbana; the
misleading belief that there are practices and paths other than the
Aliya Path of Eight Constituents that can liberate one from dukkha.
6. sensual desire; kamacchanda: craving for, attachment to and satisfac¬
tion in object of the senses (such as sight) and sensual pleasures.
7. ill will; byapada : evil intention to ill-treat or destroy others, or to
harm them or bring them into trouble; also rendered ‘malevolence'.
8. To whom ... realms: implying “1 have not expounded on the letters
to anybody in the way you have slated." Malukya’s statement implies
that defilements (of the five fetters) arc present in a person only at the
time of their occurrence in him and that he is without these
defilements at other times. This is inaccurate. Such a statement, being
insufficient, is liable to come under criticism by ascetics of other faiths
as in the example that follows.
Maha Malukya Sutta
139
tainty regarding phenomena arise in him? (They mighi say) it is
only that the seed of uncertainty is latent in an infant 9 .
Indeed, Malukyaputta, (they might say) a young and
immature infant, (at an age when it is) lying on its back, does
not yet know of phenomena. (They might say) how can uncer¬
tainty regarding phenomena arise in him? (They might say) it is
only that the seed of uncertainty is latent in an infant. Indeed.
Malukyaputta. (they might say) a young and immature infant, (at
an age when it is ) lying on its back, does not yet know of
obervances. (They might say) how can misleading belief in the
efficacy of practices, rites and rituals outside the Ariya Path of
Eight Constituents arise in him? (They might say) it is only that
the seed of such a misleading belief is latent in an infant.
Indeed, Malukyaputta. (they might say) a young and
immature infant, (at an age when it is) lying on its back, does
not yet know of sensual pleasures. (They might say) how can
desire for sensual pleasures, kamacchanda. arise in him? (They
might say) it is only that the seed of craving for sensual
pleasure, kamaraga. is latent in an infant.
Indeed, Malukyaputta. (they might say) a young and
immature infant, (at an age when it is) lying on its back, does
not yet know of sentient beings. (They might say) how can
will towards sentient beings arise in him? (They might say) it is
only that the seed of ill will is latent in an infant. Malukyaputta!
Would not ascetics of other faiths cast strictures (on what you
say) by giving this example of an infant?
When this was said, the Venerable Ananda said thus to
the Bhagava: "Venerable Sir! This is the time for the Sugata.
who speaks only what is beneficial and true, to expound on the
five fetters leading to the lower realms. Hearing it from the
Bhagava, the bhikkhus will bear it in mind."
If that be so, Ananda. listen and pay good attention. I
shall speak.
"Very well. Venerable Sir!" replied the Venerable Ananda
to the Bhagava.
_ And the Bhagava said this: _
9. Implying that an infant is without sakkayaditthi. This implication is
also present in the case of the other lour letters.
140
Bhikkhu Vagga
130. In this matter. Anandu. an uninsirueied worldling.
not in the habit of associating with (lit., seeing) the ariyas. 10
unskilled in the teaching of the ariyas. untrained in the teaching
of the ariyas. not in the habit of associating with men of virtue,
unskilled in the teaching of men of virtue, untrained in the
teaching of men of virtue, has (lit., dwells with) a mind over¬
come by sakkayaditthi. the illusion of Self, (a mind) obsessed by
sakkayaditthi. He does not understand fundamentally, and truly
the way to escape from the sakkayaditthi" that has arisen (in
him). That sakkayaditthi, potent and unsubdued, is a fetter
leading to (rebirth in) the lower realms.
He has a mind overcome by uncertainly, obsessed by
uncertainty. He does not understand fundamentally and truly the
way to escape from the uncertainty that has arisen (in him). That
uncertainty, potent and unsubdued, is a fetter leading to the
lower realms.
He has a mind overcome b\ and obsessed by misleading
belief in the efficacy of mere rites and rituals as practised
outside the Ariya Path of Eight Constituents. He docs not
understand fundamentally and truly the way to escape from the
arisen misleading belief in practices outside the Ariya Path. That
potent and unsubdued misleading belief in practices outside the
Ariya Path of Eight Constituents is a feller leading to the lower
realms.
He has a mind overcome by craving for sensual pleasure,
obsessed by craving for sensual pleasure. He does not under¬
stand fundamentally and truly the way to escape from the
craving for sensual pleasure that has arisen (in him). That
craving for sensual pleasure, potent and unsubdued, is a fetter
leading to the lower realms.
He has a mind overcome bv ill will, obsessed bv ill will.
w *
He does not understand fundamentally and truly the way to
10. the ariya: those who have attained at least one of the four stages of
Magga Insight; sometimes rendered Noble Ones.’
I I. The way to escape
Sotapatti Magga and.
from sakkayaditthi is through attainment
by extension, realization of Nibbana.
Maha Malukya Sutta
141
escape from the ill will 12 that has arisen (in him). That ill will,
potent and unsubdued, is a fetter leading to the lower realms. M
131. Ananda! An instructed ariya disciple, with the habit
of associating with (lit., seeing) the ariyas, skilled in the teaching
of the ariyas, trained in the teaching of the ariyas. with the habit
of associating with men of virtue, skilled in the teaching of men
of virtue, trained in the teaching of men of virtue, has (lit.,
dwells with) a mind not overcome by sakkayadillhi not obsessed
by sakkayaditthi. He understands fundamentally and truly the
way to escape from the sakkayaditthi that has arisen (in him).
He dispels that sakkayaditthi together with anusaya. 14
He has a mind not overcome by uncertainly, not ob¬
sessed by uncertainty. He understands fundamentally and truly
the way to escape from the uncertainly that has arisen (in him).
He dispels that uncertainty together with anusaya.
He has a mind not overcome by or obsessed by mislead¬
ing belief in the efficacy of practices, rites and rituals outside the
Ariya Path of Eight Constituents. He understands fundamentally
and truly the way to escape from the arisen misleading belief in
practices outside the Ariya Path.He dispels that misleading belief
in the efficacy of practices, rites and rituals outside the Ariya
Path of Eight Constituents, together with anusaya.
He has a mind not overcome by craving for sensual
pleasure, not obsessed by craving for sensual pleasure. He
understands fundamentally and truly the way to escape from the
craving for sensual pleasure that has tirisen (in him). He dispels
that craving for sensual pleasure together with anusaya.
12. The way to escape from craving for sensual pleasure and Iroin ill will
is through attainment of Anagami Magga.
13. An uninstructed worldling, puthujjuiut. necessarily includes an inl'acl ol
course.
14. Here, sakkayaditthi and anusaya are not to he taken as two separate
things. Anusaya is sakkayaditthi or any other fetter or any defilement
that has not yet been dispelled by Magga Insight, and therefore
appears when there is occasion for it tv) arise. (The Commentary)
142
Bhikkhu Vagga
He has a mind nol overcome by ill will, nol obsessed by
ill will. He understands fundamentally and truly the way to
escape from the ill will that has arisen (in him). He dispels that
ill will together with anusaya.
132. Ananda! It is impossible to understand, discover and
eliminate the five fetters leading to the lower realms unless one
takes up the path and the practice to abandon them.
Just as. Ananda. it is impossible to cut out the heart-
wood from a big standing tree with heart-wood without cutting
away the bark and the sap-wood, even so it is impossible (for
anyone) to understand, discover and eliminate the five fetters
leading to the lower realms without taking up the path and the
practice to abandon them.
Ananda! It is possible to understand, discover and elimi¬
nate the five fetters leading to the lower realms if one takes up
the path and the practice to abandon them.
Just as. Ananda. it is possible to cut out the heart-wood
from a big standing tree with heart-wood by culling away the
bark and the sap-wood, even so it is possible to understand,
discover and eliminate the five fetters leading to the lower realms
by taking up the path and the practice to abandon them.
Ananda! Just as a weakling of a man were to come by
when the River Gaiiga was in spate, full to the brim, so that a
crow on the bank miahl easily drink out of it. and were to sav
w v
"I will go safely to the other side of the Gaiiga by swimming
across it with all my might." but would be unable to get safely
to the other side of the Gaiiga by swimming across it with all
his might, even so anyone whose mind is non-receptivc. be¬
fuddled. unsteady and not intensely attentive when the leaching
on the cessation of sakkaya is expounded, should be regarded as
being just like that weakling.
Ananda! Just as a man of strength were to come by
when the River Gaiiga was in spate, full to the brim, so that a
crow on the bank might easily drink out of it. and were to say
"I will go safely to the other side of the Gaiiga by swimming
across it with all my might." and would be able to get safely to
Maha Malukya Sutta
7 43
the other side of the Gariga by swimming across it with all his
might, even so anyone whose mind is receptive, clear, steady
and intensely attentive when the teaching on the cessation of
sakkaya is expounded, should be regarded as being just like that
men of strength.
133. What, Ananda, is the path and what is the practice
for abandoning the five fetters leading to the lower realms? In
this sasana, a bhikkhu. being detached from sensual pleasures
(kama) and demeritorious factors through being detached from
sensual pleasures, upadhi, 15 through rejection of demeritorious
factors 16 and by the suppression (lit., sbusidence) of all forms of
indolence (lit., heaviness of body), achieves and remains in the
first jhana which has (as factors) vitakka (initial application of
the mind), vicara (sustained application of the mind), plti
(delightful satisfaction) and sukha (bliss) bron of detachment
from the hindrances, mvaranas.
That bhikkhus soundly perceives the phenomena of cor¬
poreality, sensation, perception, volitional activities and consciousness
in that jhana as impermanent, as dukkha, as comparable to
disease, as an abscess as a thorny spike, as misery, as affliction,
as alien, as subject to dissolution, as empty and as without atta.
Self. He keeps his mind turned away from these five khandhas;
keeping his mind turned away from the five khandhas, he directs
it to deathless Nibbana, noting “That Nibbana which is the
calming of all volitional (kammic) processes, the relinquishment
of all substrata of existence on which dukkha rests, the extermi¬
nation of craving, the end of attachment to sensual pleasures, the
cessation (of attachment), is peaceful and exalted.’’
Established in the realization of that dhamma (of vipassana
insight) he achieves complete extinction of asavas (defilements
that befuddle the mind), (thus becoming an arahat). If, however,
through attachment to and delight in that dhamma, he fails to
sensu
they
al pleasures, upxdlii: sensual pleasures are known as upadhi
are the basis of dukkha.
16. demeritorious factors: the nival anas or hindrances.
144
Bhikkhu Vagga
achieve complete extinction of asavas. he would (after death)
arise spontaneously (in one of the Suddhavasa Brahma realms),
because of the destruction (in him) of the live letters which lead
to rebirth in the inferior (sensuous) planes of existence. In that
Brahma realm he realizes Nibbana. From that realm (for him)
there is no returning (to other existences). This. Ananda. is the
path and this the practice for abandonment of the five letters
leading to the lower realms.
Furthermore. Ananda. that bhikkhu. having got rid of
vitakka and vicara. achieves and remains in the second jhana
...p... the third jhana ...p... the fourth jhana. He soundly
perceives the phenomena of corporeality, sensation, perception,
volitional activities and consciousness in that jhana as imperma¬
nent. ...p... From that (Brahma) realm, (for him) there is no
returning (to other existences). This also. Ananda. is the path
and this the practice for abandonment of the five fetters leading
to the lower realms.
Furthermore. Ananda. that bhikkhu concentrates on the
concept “Space is infinite,” and achieves and remains in the
SkiisSnuncuyutunu jhfirui (of Infinity of Space), by completely
transcending all forms of rupasanna (Consciousness that turns on
corporeality), by the disappearance of patighasanna (forms of
Consciousness arising out of contact between the senses and
their objects), and by non-attention to nanattasahna (forms of
Consciousness, in the sensual sphere excepting patighasanna).
He soundly perceives the phenomena of sensation, per¬
ception. volitional activities and consciounscss in that suntained
jhana as impermanent ...p... From that (Brahma) realm, (for
him) there is no returning. This also. Ananda. is the path and
this the practice for abandonment of the five fellers leading to
the lower realms.
Furthermore. Ananda. that bhikkhu. completely passing
beyond the jhana of Infinity of Space, concentrates on the
concept “Consciousness 17 is infinite." and achieves and remains
in the vinnUnunciiyuUinu jhiina (of Infinity of Consciousness).
17. The Consciousness in the first arupajhana, the sustained jhana of
infinity of Space.
Maha Malukya Sutta
145
He soundly perceives the phenomena of sensation, per¬
ception. volitional activites and consciousness in that sustained
jhana as impermanent ...p... From that (Brahma) realm, (for
him) there is no returning. This also. Ananda. is the path and
this the practice for abandonment of the five fetter leading to the
lower realms.
Furthermore. Ananda, that bhikkhu. completely passing
beyound the jhana of Infinity of Consciousness, concentrates on
the concept “Nothing is there." and achieves and remains in the
iikincunnilyatunu jhana (of Nothingness).
He soundly perceives the phenomena of sensation, per¬
ception volitional activities and consciousness in that sustained
jhana as impermanent. ...p... From that (Brahma) realm, (for
him) there is no returning (to other existences). This also.
Ananda, is the path and this the practice for abandonment of the
five fetters leading to the lower realms.
Venerable Sir! If this is the path and this the practice for
abandonment of the five fetters leading to the lower realms, why
is it that in this sasana. some bhikkhus attain emancipation of
mind ( cetovimulti) while others attain emancipation through in¬
sight (pannavi'miitt/)? 18
18. For one who takes up first the practice of samatha, tranquillity-
meditation, concentration is dominant in his endeavour for emancipa¬
tion. The faculty of concentration is very forceful when he attains
Magga Insight. Such a person is said to he one who attains cetovimulti,
emancipation of mind, that is, one who is liberated from defilements
through concentration.
For one who lakes up first the practice of vipassana, insight-meditation
on the true nature of phenomena, insight is dominant in his endeavour
for emancipation. The faculty of insight-wisdom, or true understanding,
is very forceful when he attains Magga Insight. Such a person is said
to he one who attains pannavimulti, emancipation through insight,
that is, one who is liberated from defilements through insight, true
understanding.
The Venerable Ananda was not questioning this.
But, even from amongst those who lake up first the practice of
samatha, one might become liberated through emancipation of mind,
and another might become liberated through insight. In the same way.
146
Bhikkhu Vagga
Ananda! In this matter I say that this is (due to) the
difference in the faculties. 19
Thus said the Bhagava. Delighted the Venerable Ananda
rejoiced in the words of the Bhagava.
End of the Maha Malukya Sutta
The Fourth in This Vagga
even from amongst those who take up first the practice of vipassana,
one might become liberated through insight, and another through
emancipation of mind by means of concentration.
The Venerable Ananda was asking the reason for this.
19. The significant factor in an ;uahat being called either one who attains
emancipation of mind (through concentration) or one who attains
emancipation through insight is not whether samatha-practice has been
first taken up or vipassana-practice has been first taken up in the
endeavour previous to the attainment of emancipation. The significant
factor is which of the five faculties or controlling principles, such as
faith, has played the dominant p;ut in the endeavour. When the faculty
of concentration has been the dominant factor in the endeavour of one
who attains emancipation, he is known as one who attains anticipa¬
tion of mind, and when the faculty of insight-wisdom has been the
dominant factor in one who attains emancipation, he is known as one
who attains emancipation through insight, whether samatha-practice or
vipassana-practice has been first taken up in such a one's endeavour.
(The five faculties or controlling principles, indriyUni, are, in this
context, faith, energy, mindfulness, concentration and insight-wisdom
or true understanding.)
5. BHADDALI sutta
Discourse To Bhaddali
134. Thus have I heard:
Once the Bhagava was residing at the Jetavana manastery
of Anathapindika in Savatthi. Then the Bhagava addressed the
bhikkhus, saying: “Bhikkhus!” Those bhikkhus answered the
Bhagava, saying: “Venerable Sir!” And the Bhagava spoke thus:
“Bhikkhus! I take only one meal a day; and I come to realize
that by taking only one meal a day one enjoys good health,
freedom from bodily suffering, buoyancy, strength and physical
well-being. Come, bhikkhus! Do you too take only one meal a
day? You will know for yourself that by taking only one meal
a day, one enjoys good health, freedom from bodily suffering,
buoyancy, strength and physical well-being”
When it was said thus, the venerable Bhaddali said to the
Bhagava: “Venerable Sir! I cannot take only one meal a day. If
I take only one meal a day, I might be restless with doubt and
remorse 1 .”
In that case, Bhaddali, you may take part of the meal at
the place where you are invited, bring part of it to your place
and take it again. This constitutes only one meal which can
sustain you.
Venerable Sir, (said Bhaddali), I am also unable to take
the meal that way. Venerable Sir! Even when I do so, I will be
restless with doubt and remorse.
While the rule of training was being laid down by the
Bhagava, while the Order of bhikkhus were undertaking the
training, the Venerable Bhaddali declared his inability to do the
same. Then, for the whole three months the venerable Bhaddali
avoided seeing the Bhagava face to face. He (behaved) in the
same manner as one who fails to fulfil the training under the
Teacher’s Teaching (Sasana).
1. Doubt, as Bhaddali was not sure if Jie could take up the Noble
Practice on an empty stomach; remorse, as he was afraid that his
emaciated body would not enable him to take up the same.
147
148
Bhikkhu Vagga
135. Then many bhikkhus thinking: “The Bhagava would
go forth on a journey after a lapse of three months when
preparations for robes would have been finished, prepared for
the Bhagava.”
Then the Venerable Bhaddali approached those bhikkhus
and having approached them, he exchanged greetings with those
bhikkhus. Having finished felicitous and memorable words, he
sat in a suitable place. Those bhikkhus said to the Venerable
Bhaddali who had sat in a suitable place: “Friend Bhaddali!
This task of preparing the robes for the Bhagava is being done.
When the task of preparing the robes for the Bhagava is
finished, and when the period of three months is over, the
Bhagava would go forth on a journey. We urge you, friend
Bhaddali. Ponder well over that fault. Later it would be more
difficult for you.”
“Very well, friends,” said the Venerable Bhaddali to
those bhikkhus, approached the Bhagava, and having approached
him, made obeisance to him, and then sat in a suitable place.
Having sat in a suitable place, the Venerable Bhaddali addressed
the Bhagava thus: “Venerable Sir! I was overwhelmed by a
misdeed, being foolish, bewildered and unwise. While the rule of
training was laid down by the Bhagava, while the order of
bhikkhus were undertaking the training I declared my inability to
do the same. Venerable Sir, I request the Bhagava to accept this
admission of my guilt so that I can restrain myself in the future.”
Bhaddali! Indeed you were overwhelmed by a misdeed,
being foolish, bewildered and unwise. While the rule of training
was laid down by me, and the order of bhikkhus were under¬
taking the training, you declared your inability to do the same.
Bhaddali! You have not realized the fact. The Bhagava
is residing in Savatthi. The Bhagava also knows me thus: “The
bhikkhu named Bhaddali fails to fulfil the training under the
Teacher’s Teaching.”
Bhaddali! You have not realized the fact, too.
Bhaddali! You have not realized this fact. Many bhikkhus
are residing in Savatthi for the rains. They might also know you
thus: “The bhikkhu named Bhaddali fails to fulfil the training
Bhaddali Suita
149
under the Teacher’s Teaching.” Bhaddali you have not realized
this fact, too.
Bhaddali! You have not realized this fact. Many bhikkhunls
v
are residing in SavatthI for the rains retreat. They also will know
you thus: ‘‘The bhikkhu named Bhaddali fails to fulfil the
training under the Teacher’s Teaching.”
Bhaddali you have not realized this fact, too.
Bhaddali! You have not realized the fact. Many lay male
disciple are residing in SavatthI. They also will know you thus:
“The bhikkhu named Bhaddali fails to fulfil the training under
the Teacher’s Teaching.” Bhaddali! You have not realized this
fact, too.
Bhaddali! You have not realized the fact. Many lay
female disciples are residing in SavatthI. They also will know
you thus: “The bhikkhu named Bhaddali fails to fulfil the
training under the Teacher’s Teaching.” Bhaddali! You have not
realized this fact, too.
Bhaddali! You have not realized the fact. Many samanas
and brahmanas of various sects are residing in SavatthI. They
will also know you thus: “The bhikkhu named Bhaddali fails to
fulfil the training under the Teacher’s Teaching.” Bhaddali! You
have not realized this fact, too.”
Venerable Sir! I was overwhelmed by a misdeed, being
fooish, bewildered and unwise While the rule of training was
laid down by the Bhagava and while the order of bhikkhus
were undertaking the training I declared my inability to do the
same. Venerable Sir! I request the Bhagava to accept this
admission of my guilt so that I can restrain myself in the future.
Bhaddali, indeed, you were overwhelmed by a misedeed,
being foolish, bewildered and unwise. While the rule of training
was laid down by me and while the order of bhikkhus were
undertaking the training, you declared your inability to do the
same.
136. Now, Bhaddali, what do you think of this? In this
Teaching, there might be a bhikkhu who is emancipated in both
150
Bhikkhu Vagga
ways (Ubhatobhaga vimutta) 2 . If I should say to him, “come,
bhikkhu, be a bridge for me to cross this mire!,” would he be
a bridge, or would he twist his body in another direction or
would he say no?
Venerable Sir! It cannot be so.
Now, Bhaddali, what do you think of this? In this
Teaching, there might be a bhikkhu who is emancipated from
defilements through knowledge (Pannavimutti) or who realizes
the Path and its Fruition by meditating on the five aggregates of
mind and matter, kayasakkhl, or who realizes the Path and its
Fruition through the dominance of wisdom (ditthippatta), or who
is emancipated form defilements through the dominance of con¬
viction, (Saddhavimutta), or who realizes the Path and its Frui¬
tion by meditating on volitional activities in their proper order,
dhammanusari, or who realizes the Path and its Fruition with
absolute conviction as a guiding principle, saddhanusari. If I
should say to him, “Come, bhikkhu, be a bridge for me to cross
this mire!,” would he be a bridge; or would he twist his body
in another direction; or would he say no?
Venerable Sir! It cannot be so.
Now, Bhaddali, what do you think of this?
Bhaddali, were you, at that time, one who is Ubhatobhaga
vimutta, or panna vimutta, or kayasakkhl, or ditthippatta, or
saddhavimutta, or dhammanusari, or saddhanusari?
I am none of these. Venerable Sir!
Then, Bhaddali, were you empty, vain and blundering?
Yes, Venerable Sir! I was.
Venerable Sir! I was overwhelmed by a misdeed, being
foolish, bewildered, unwise. While the rule of training was laid
down by the Bhagava, while the order of bhikkhus were
undertaking the training, I decalared my inability to do the same.
Venerable Sir! I request the Bhagava to accept the admission of
my guilt so that I can restrain myself in the future.
2. Ubhatobhaga Vimutta, one who becomes free from defilements both by
the attainment of Arupa Samapatti and by the attainment of Fruition
Knowledge (Arahatta-phala).
Bhaddali Sutta
151
Bhaddali, indeed, you were overwhelmed by a misedeed,
being foolish, bewildered, unwise. While the rule of training was
laid down by me, while the order of bhikkhus were undertaking
the training, you declared your inability to do so. Now, Bhaddali,
*
you have realized your guilt and admitted it to make amends
according to dhamma, we accept your admission. Bhaddali,
realizing one’s guilt, making amends and abstaining from such
misdeed in the future means enhancement in ariyas’ discipline.
137. In this Teaching, Bhaddali, a certain bhikkhu does
not fulfil the training under the Teacher’s Teaching. That bhikkhu
might think: “If I resort to a lonely place such as a forest, the
foot of a tree, a hillside, a gully, a mountain cave, a cemetry, a
thicket, an open plain, a heap of straw, I might be able to realize
special knowledge and insight that enables one to become an
ariya and that transcends the dhamma practised by ordinary
human beings.” He then resorted to a lonely place such as a
forest, the foot of a tree, a hillside, a gully, a mountain cave, a
cemetry, a thicket, an open plain, a heap of straw. But the
Teacher blamed him who had thus resorted to a lonely place
under such circumstances . Those wise companions in the Noble
Practice also criticised him. The devas also blamed him. And he
also blamed himself 3 4 . That bhikkhu, blamed by the Bhagava,
criticized by his wise companions in the Noble Practice, blamed
by the devas and also blamed by himself, could not realize
special knowledge and insight that enables one to become an
ariya and that transcends the dhamma practised by ordinary
human beings. Why is it so? Bhaddali! It is because, in the
course of nature, this should happen to one who fails to fulfil
the training under the Teacher’s Teaching. That bhikkhu might
think: “If I resort to a lonely place, such as a forest, the foot of
a tree, a hillside, a gully, a mountain cave, a cemetry, a thicket,
an open plain, a heap of straw, I might be able to realize special
knowledge and insight that enables one to become an ariya and
3. Because the bhikkhu failed to take up the training although dwelling
in a forest'
4. He realized, on reflection, that his mind was discursive and that he
could not meditate. So he became remorseful.
Bhikkhu Vagga
that transcends the dhammas practised by ordinary human be¬
ings.” He then actually resorted to a lonely place such as a
forest, the foot of a tree, a hillside, a gully, a mountain cave, a
cemetry, a thicket, an open plain, a heap of straw. The Bhagava
did not blame him who had thus resorted to a lonely place. Also
the wise companions in the Noble Practice did not criticize him.
The devas did not blame him. And he did not blame himslef
also. That bhikkhu, not blamed by the Bhagava, not criticized
by his wise companions in the Noble Practice, not blamed by
the devas and also not blamed by himself, realizes special
knowledge and insight that enable one to realize special knowl¬
edge and insight that enables one to become an ariya and that
transcends the dhamma practised by ordinary human beings.
That bhikkhu, being detached from sense pleasures and
being detached from demeritorious factors, achieves and remains
in the first jhana which has vitakka, and vicara and which has
plti and sukha bom of detachment from hindrances. Why is it
so? Bhaddali! It is because, in the course of nature, this should
happen to one who fulfils the training under the Teacher’s
Teaching.
139. And again, Bhaddali, that bhikkhu, having got rid
of vitakka and vicara, achieves and remains in the second jhana,
with internal tranquillity, with enhancement of one-pointedness of
mind, devoid of vitakka and vicara, but with plti and sukha born
of concentration. Why is it so? Bhaddhali, it is because, in the
course of nature, this should happen to one who fulfils the
training under the Teacher’s Teaching.
And again, Bhaddali, that bhikkhu, having been detached
from plti as well, dwells in equanimity with mindfulness and
clear comprehension, and experiences sukha in mind and body.
He achieves and remains in the third jhana, for which the ariyas
praise him as one who abides in happiness, possessed of equa¬
nimity and mindfulness. Why is it so? Bhaddali, it is because, in
the course of nature, this should happen to one who fulfils the
training under the Teacher’s Teaching.
And again, Bhaddali, that bhikkhu, by dispelling both
pleasure and pain, and by the previous disappearance of gladness
Bhaddali Sutta
and sadness, achieves and remains in the fourth jhana which has
neither pain nor pleasure, but has purity of mindfulness born of
equanimity. Why is it so? Bhaddali, it is because, in the course
of nature, this should happen to one who fulfils the training
under the Teacher’s Teaching.
As his settled mind becomes purified, cleansed, unblem¬
ished, undefiled, malleable, pliable, firm and imperturbable, that
bhikkhu directs his mind towards the knowledge of past exist¬
ences. He recollects many and varied existences of the past,
namely one existence, two existences ...p... In this way, he
recollects many and varied past existences, together with their
characteristics and related facts. Why is it so? Bhaddali, it is
because, in the course of nature, this should happen to one who
fulfils the training under the Teacher’s Teaching.
As his settled mind becomes purified, cleansed, unblem¬
ished, undefiled, malleable, pliable, firm and imperturbable, that
bhikkhu directs his mind to the knowledge of the passing away
and arising of beings. With the divine power of sight, which is
extremely clear, surpassing the sight of men, he sees beings in
the process of passing away and also of arising, inferior or
superior beings, beautiful or ugly beings, beings with good or
bad destinations. He knows beings as beings arising according to
their own kamma thus: “Friends! These beings are endowed
with evil bodily action ...p... appear in the state of ruin and in
the realms of continuous suffering. Friends! These beings are
endowed with good bodily action ...p... appear in the good
destination, the happy world of devas.” Thus he sees with the
divine power of sight, which is extremely clear, surpassing the
sight of men ...p... he knows beings as beings arising according
to their own kammas. Why is it so? Bhaddali, it is because, in
the course of nature, this should happen to one who fulfils the
training under the Teacher’s Teaching.
As his settled mind becomes perfectly pure, cleansed,
unblemished, uncontaminated by defilements, malleable, pliable,
firm and imperturbable, that bhikkhu directs his mind to the
knowledge that exhausts the asavas. Then he understands truly
that this is dukkha; he understands truly that this is the origin of
154
Bhikkhu Vagga
dukkha; he understands truly that this is the cessation of dukkha;
he understands truly that this is the way leading to the cessation
of dukkha. He understands truly that these are the asava. He
understands truly that this is the origin of asavas, he understands
truly that this is the cessation of asavas; he understands truly that
this is the way leading to the cessation of asavas. On knowing
thus and seeing thus his mind is liberated from Kamasava, his
mind is also liberated from Bhavasava, his mind is also liberated
from Avijjasava. When the mind was thus liberated, there oc¬
curred the knowledge: “It is liberated”, he knows: “Rebirth is
ended, the Noble Practice has been accomplished, what needed
to be done (for the realization of the Path) has been done,
nothing else remains to be done (for this attainment of Magga).
Why is it so? Bhaddali, it is because, in the course of nature this
should happen to one who fulfils the training under the Teacher’s
teaching.
140. When it was said thus, the Venerable Bhaddali said
to the Bhagava thus: “Venerable Sir! What is the reason, what
is the cause whereby the bhikkhus take action repeatedly against
a certain bhikkhu in this Teaching; and what is the reason, what
is the cause whereby the bhikkhus do not take action repeatedly
against a certain bhikkhu, in this Teaching?”
Bhaddali! In this Teaching, a certain bhikkhu is a con¬
stant offender; full of offences. That bhikkhu, on being reproved
by other bhikkhus, covers up the issue with another; he pushes
(the subject of) the talk aside, and he shows anger hatred and
annoyance. He does not conduct himself properly. He does not
let his hair drop, i.e, is haughty. He does not behave to get rid
of blame. He does not say, I shall do whatever it is to please
the Sarngha.
Then, Bhaddali! it occurred to the bhikkhus thus: “Friends!
this bhikkhu is a constant offender; full of offences. That bhikkhu,
on being reproved by other bhikkhus, covers up the issue with
another, he pushes (the subject of) the talk aside, and he shows
anger, hatred and annoyance. He does not conduct himself
properly. He is haughty (and not submissive, lit. He does not let
his hair drop,) he does not behave to get rid of blame. He does
Bhaddali Suita
not say I shall do whatever it is to please the Samghas. It would
be good if the venerable ones were to investigate this bhikkhu
in such a way that this matter of him should not be settled
quickly.” Then, Bhaddali, the bhikkhus make investigations in
such a way that this matter of him should not be settled quickly.
141. Bhaddali! In this Teaching, a certain bhikkhu is a
constant offender; is full of offences. But that bhikkhu, on being
reproved by other bhikkhus, does not cover up the issue with
another; he does not push (the subject of) talk aside, and he
does not show anger, hatred and annoyance. He conducts him¬
self properly. He lets his hair drop 5 . He behaves to get rid of
blame. He says I shall do whatever it is to please the Samghas.
Then, Bhaddali, it occurred to the bhikkhus thus: “Friends!
This bhikkhu is a constant offender, full of offences. That
bhikkhu, on being reproved by other bhikkhus, does not cover
up the issue with another; he does not push (the subject of) talk
aside, and he does not show anger, hatred and annoyance. He
conducts himself properly. He lets his hair drop. He behaves to
get rid of blame. He says I shall do whatever it is to please the
Samgha. It would be good if the venerable ones were to
investigate this bhikkhu's offence in such a way that this matter
of him should be settled quickly.” Then, Bhaddali, the bhikkhu
make investigations in such a way that this matter of him should
be settled quickly.
142. Bhaddali! In this Teaching, a certain bhikkhu is an
occasional offender; he is not full of offences. That bhikkhu, on
being reproved by other bhikkhus, covers up the issue with
another; he pushes (the subject of) talk aside, and he shows
anger, hatred and annoyance. He does not conduct himself
properly. He does not let his hair drop. He does not behave to
get rid of blame. He does not say I shall do whatever it is to
please the Samgha.
5. The Burmese Translation has “scojS§oood| 6” for lomarhpateti which
literally means to keep one hair down ... which is a figurative for one
who swallowing one's own pride.
Bhikkhu Vagga
Then, Bhaddali, it occurred to the bhikkhus thus: “Friends!
This bhikkhu is an occasional offender; he is not full of of¬
fences. That bhikkhu, on being reproved by other bhikkhus,
covers up the issue with another, he pushes (the subject of) talk
aside, and he shows anger, hatred and annoyance. He does not
conduct himself properly. He does not let his hair drop. He does
not behave to get rid of blame. He does not say I shall do
whatever it is to please the Sarhgha. It would be good if the
venerable ones were to investigate this bhikkhu's offence in such
a way that this matter of him should not be settled quickly.”
Then, Bhaddali, the bhikkhus make investigations in such a way
that this matter of him should not be settled quickly.
143. Bhaddali! In this Teaching, a certain bhikkhu is an
occassional offender, he is not full of offences. That bhikkhu, on
being reproved by other bhikkhus, does not cover up the issue
with another; he does not push (the subject of) talk aside, and
he does not show anger, hatred and annoyance. He conducts
himself properly. He lets his hair drop. He behaves to get rid of
blame. He says I shall do whatever it is to please Samgha.
Then, Bhaddali, it occurred to the bhikkhus thus: “Friends!
This bhikkhu is an occasional offender; he is not full of of¬
fences. That bhikkhu, on being reproved by other bhikkhus,
does not cover up the issue with another; he does not push (the
subject of) talk aside, and he does not show anger, hatred and
annoyance. He conducts himself properly. He lets his hair drop.
He behaves to get rid of blame. He says 1 shall do whatever it
is to please the Samgha. It would be good if the venerable ones
were to investigate this bhikkhu’s offence in suh a way that this
matter should be settled quickly”. Then, Bhaddali, the bhikkhus
make investigations in such a way that this matter of him should
be settled quickly.
144. Bhaddali! In this Teaching, a certain bhikkhu carries
out his duties with little faith and with little affection. In that
case, Bhaddali, it occurred to the bhikkhus thus: “Friends! This
bhikkhu carries out his duties with little faith and with little
affection. If we repeatedly take action against this bhikkhu, even
that little faith and little affection of him would decrease.”
Bhaddali Sutta
157
Bhaddali! Suppose that a man has only one eye. His
friends, and close relatives protect that one eye saying, “let not
that one eye be lost!” Even so, Bhaddali, in this Teaching, a
certain bhikkhu carries out his duties with little faith and with
little affection. Bhaddali, in that case, it occurred to the bhikkhus
thus: “Friends! This bhikkhu carries out his duties with little faith
and with little affection. If we repeatedly take action against this
bhikkhu, even that little faith and little affection of that bhikkhu
would decrease.” This, Bhaddali, is the reason, this is the cause
whereby the bhikkhus repeatedly take action against a certain
bhikkhu, in this teaching. Bhaddali, this is the reason, this is the
cause whereby the bhikkhu repeatedly do not take action against
a certain bhikkhu in this Teaching.
145. Venerable Sir! What is the reason, what is the cause
whereby in the past there were few rules of training but many
bhikkhus were established in the knowledge of Arahatta Frui¬
tion? Venerable Sir, what is the reason, what is the cause
whereby nowadays there are many rules of training but few
bhikkhus are established in the knowledge of Arahatta Fruition?
So it is, Bhaddali! When beings are deteriorating (in
morality) and when the true dhamma is almost vanishing, there
are many rules of training and few bhikkhus are established in
the knowledge of Arahatta Fruition.
For so long, Bhaddali, as some conditions causing asavas
in the Samgha do not appear in this Teaching, the Teacher does
not lay down any rule of training for his disciples. But when
some conditions causing asavas in the Samgha, appear in this
Teaching, the Teacher lays down rules of training for his
disciples to ward off those conditions causing asavas.
For so long, Bhaddali, as the membership in the order
has not reached high proportions, some conditions causing asavas
in the Samgha, do not appear in this Teaching. But when the
Samgha has attained full development, then some conditions
causing asavas in the Sarhghas appear in this Teaching, and then
the Teacher lays down rules of training for his disciples to ward
off those conditions causing asavas.
158
Bhikkhu Vagga
For so long, Bhaddali, as the Samgha has not attained
greatness of gain, has not attained greatness of fame, has not
attained greatness of learning, has not attained seniority 6 some
conditions causing asavas in the Samgha do not appear in this
Teaching.
But, Bhaddali, when the Samgha has attained long stand¬
ing, then some conditions causing asavas in the Samgha, appear
in this Teaching, and then the Teacher lays down rules of
training for his disciples to ward off those condition causing
asavas.
146. Bhaddali! At the time when I taught the dhamma
on the example of a thoroughbred horse, there were only a few
of you. Bhaddali! Do you remember it?
No. Venerable Sir!
In this matter, what do you think, Bhaddali, is the cause
for your not remembering it?
Venerable Sir! Indeed, it is because for a long time I
failed to fulfil the training under the Teacher’s Teaching.
But, Bhaddali, this is not the only reason, the only cause.
Indeed, Bhaddali, for a long time I have known your mind with
my mind thus: “While the dhamma was being taught by me, this
empty man does not listen to the dhamma respectfully, paying
attention, concentration with all his mind and with ready ear”.
But, Bhaddali, I shall teach you the dhamma with the example
of a thoroughbred horse. Listen to it and pay good attention. I
will speak.
Very well. Venerable Sir, replied Bhaddali. The Bhagava
said these words.
147. Bhaddali! For example, a skilled horse trainer, hav¬
ing received a good thoroughbred horse, uses force in the first
instance to bridle it. The horse subjected to force on being
bridled exhibits its tendencies to be vicious, brutish and squirm¬
ing to some extent, which is but natural for a being subjected to
6. Seniority: Rattinnutam: It literally means knowing many nights since
his ordination.
Bhaddali Suita
force that has never before been applied. As force is persistently
and regularly applied, the brutish nature (of the animal) becomes
subdued.
Bhaddali! At the time when its brutish nature becomes
subdued through the persistent and regular application of force,
the skilled horse trainer further applies force to yoke it. The
horse subjected to force on being yoked exhibits its tendencies to
be vicious, brutish and squirming to some extent, which is but
natural for a being subjected to force that has never before been
applied. Bhaddali! As force is persistently and regularly applied,
the brutish nature (of the animal) becomes subdued.
At the time when its brutish nature become subdued
through the persistent and regular application of force, the skilled
horse trainer further applies force in going straight on, in running
in a circle, in going along on the tip of its hoof, in galloping,
in neighing, in royal trick, in royal acrobatic feat, in matchless
speed, in matchless swiftness, in matchless manner exhibits its
tendencies to be vicious, brutish and squirming to some extent,
which is but natural for a being subjected to force that has never
before been applied.
Bhaddali! By the time the brutish nature of the thorough¬
bred horse becomes subdued as force is persistently and regu¬
larly applied, the horse trainer feeds it with food and drinks fit
for royality. Bhaddali! A thoroughbred horse endowed with
these ten qualities is fit for a king. Kings can regard it as their
royal possession. Kings can count on it as one that constitutes
kingly virtues.
Bhaddali! In the same way a bhikkhu endowed with the
ten attributes is worthy of receiving offerings brought even from
afar, is worthy of receiving offerings specially set aside for
guests, is worthy of receiving offerings donated for well being in
the next existence, is worthy of receiving obeisance with joined
palms raised to the forehead, and is the incomparable fertile field
for all to sow the seeds of merit.
160
Bhikkhu Vagga
And what are the ten attributes? Bhaddali! In this Teach-
n
ing, a bhikkhu is endowed with the right view of an asekha , is
endowed with right thought of an asekha, is endowed with right
speech of an asekha, is endowed with the right action of an
asekha, is endowed with the right livelihood of an asekha, is
endowed with the right mindfulness of an asekha is endowed
with the right concentration of an asekha, and is endowed with
right knowledge of an asekha, is endowed with right emancipa¬
tion of an asekha.
Bhaddali! The bhikkhu endowed with these ten attributes
is worthy of receiving offerings brought even from afar, is
worthy of receiving offerings specially set aside for guests, is
worthy of receiving offerings donated for well being in the next
existence, is worthy of receiving obeisance with joined palms
raised to the forehead, and is the incomparable ferile fields of
merits for the world. Thus spoke the Bhagava, delighted, the
Venerable Bhaddali rejoiced in what the Bhagava had said.
End of Bhaddali Sutta
The Fifth in This Vagga
7. An asekha is one who has so perfected himself in the acquisition of
wisdom that he no longer requires training.
6. LATUKIKOPAMA SUTTA
Discourse with the simile of the skylark
148. Thus have I heard:
Once the Bhagava was residing in the market-town of
Apana in the country of AAguttarapa. Then, one early morning
the Bhagava suitably rearranged his robes and, carrying alms-
bowl and geat robe, entered the town of Apana for alms-food.
Having made the round of alms-food in Apana, and having had
his meal, he left the place and went to a wood to spend the day.
Having entered the wood, he sat at the foot of a tree to spend
the day there.
In that morning, the Venerable Udayl, too, suitably rear¬
ranged his robes, and carrying the alms-bowl and the great robe,
entered the town of Apana for alms-food. Having made the
round of alms-food in Apana, and having had his meal, he left
the place and went to a wood to spend the day. Having entered
the wood, he sat at the foot of a tree to spend the day there.
Then, there arose a thought in the mind of the Venerable
Udayl who had resorted to a secluded place thus: “The Bhagava
has, indeed, got rid of many dhammas of pain in us. The
Bhagava has, indeed, brought many dhammas of happiness for
us. The Bhagava has, indeed, got rid of many demeritorious
dhammas in us. The Bhagava has brought many meritorious
dhammas for us.” Then, as evening came, the Venerable Udayl
rose from the secluded place and approached the Bhagava.
Having approached the Bhagava and paid his respects,
he sat in a suitable place.
149. The Venerable Udayl, who had thus sat down in a
suitable place, addressed the Bhagava thus: “Venerable Sir, to
me who resorted to a secluded place, a thought accurred thus:
‘The Bhagava has, indeed, got rid of many dhammas of pain in
us. The Bhagava has, indeed, brought many dhammas of happi¬
ness for us. The Bhagava has, indeed, got rid of many demeritorious
dhammas in us. The Bhagava has, indeed, brought many meri¬
torious dhammas for us.’ Venerable Sir, it so happened in the
161
162
Bhikkhu Vagga
past that we used to eat in the evening, in the early morning and
after mid-day.
Venerable Sir! When the Bhagava told us, ‘Bhikkhus, do
give up eating after mid-day’/Venerable Sir, we had our attitude
changed and became aggrieved (thinking); ‘It is usual for the
devoted householders to offer us delicious food, hard and soft, in
the afternoons, but the Bhagava has said that we must give up
taking that food; the Sugata, has said that we must relinquish
taking that food’. But in consideration of our love and respect
for the Bhagava and of our conscience and sense of shame, we
give up eating after mid-day.”
“Venerable Sir,! We also used to eat at night just as we
used to eat in the morning. Venerable Sir! When the Bhagava
said to the bhikkhus, ‘Bhikkhus, do give up eating at night.’
Venerable Sir, we had our attitude changed and became ag¬
grieved (thinking): ‘The Bhagava has told us to give up that
meal; the Sugata, has told us to relinquish that meal which is
considered the nicest of the two meals, (of the day)’.”
“Venerable Sir,! It so happened in the past that a certain
man got some curry in the day time, but he said, ‘put it aside.
We all shall eat it together in the evening.’ Venerable Sir!
Whichever meals are specially prepared, they are cooked at
night, only a few in the day time. But in consideration of our
love and respect for the Bhagava and of our conscience and
sense of shame we give up eating at night time.”
“Venerable Sir! It so happened in the past that bhikkhus,
wandering in the darkness of the night for alms-food, walked
into cesspits, fell into mud-pools, trod upon thorny pitfalls,
stepped upon sleeping cows, came upon a group of thieves who
had, or had not yet committed theft and encountered women
inviting bhikkhus for sexual pleasure.”
“Venerable Sir! It so happened in the past that I wan¬
dered in the darkness of the night for alms-food. Venerable Sir!
In a flash of lightening a woman washing dishes saw me and
exclaimed with fright, ‘Good heavens! Here is a demon!’ Ven¬
erable Sir! When she exclaimed with fright, I told her, ‘Sister! I
am no demon. I am a bhikkhu waiting for alms-food.’ Then she
Lafukikopama Sutta
said, ‘In that case, this bhikkhu appears to be fatherless and
motherless. O bhikkhu! It were better that you cut your belly
with a butcher's sharp knife. It is not good to go round for
alms-food in the darkness of the night for the sake of your
belly’.”
“Venerable Sir! Reflecting on such incidents, I thought:
‘The Bhagava has, indeed, got rid of many dhammas of pain in
us. The Bhagava has, indeed, brought many dhammas of hap¬
piness for us. The Bhagava has, indeed, got rid of many
demeritorious dhammas in us. The Bhagava has, indeed, brought
many demeritorious dhammas in us’.”
150. It is even so, Udayi, In this Teaching, some empty
men, on being told by me “Give this up,” say thus: “What is
there to say in this trifling and insignificant thing. This Samana
is too much of a stickler for self-denial.” And they do not give
it up and are dissatisfied with me and also with those bhikkhus
who desire the threefold training (sikkhakama). Udayi, for those
empty men, even this trifling thing becomes a strong bond, a
firm bond, a stout bond, a never-rotting bond. It is (like) a thick
log of wood.
Suppose, Udayi, a skylark were caught in a noose made
of rotting creepers and were beaten up, bound and killed on the
spot.
Udayi! Suppose that someone were to say: “The noose
of rotting creepers by which the skylark was caught, beaten up,
bound and killed is a weak bond, a feeble bond, a decaying
bond and a pithless bond.” “Udayi! Would he be saying the
right thing?” “No, Venerable Sir! For the skylark, the noose of
rotting creepers by which it was caught, beaten up, bound and
killed is a strong bond, a farm bond, a stout bond and a never
rotting bond. It is (like) a thick log of wood.”
Udayi! It is even so. In this Teaching, some empty man,
on being told by me, “Give this up” say thus: “What is there to
say in this trifling and insignificant thing? This samana is too
much of stickler for self-denial” And they do not give it up and
are dissatisfied with me and also with those bhikkhus who
desire the threefold training. Udayi! for those empty men, even
164
Bhikkhu Vagga
this trifling thing becomes a strong bond, a firm bond, a stout
bond, a never rotting bond. It is (like) a thick log of wood.
151. Udayi! In this Teaching, some men of good family,
on being told by me “Give this up,” say thus: “What is there to
get rid of this trifling and insignificant thing that the Bhagava
tells us to give up, that the Sugata tells us to relinquish.” And
they give it up, they are not dissatisfied with me and with those
bhikkhus who desire the threefold training. Having given it up,
they remained passive, and humbled subsisting on what was
given by others in alms, abiding (meekly) with the mind of a
deer. That, Udayi, is a weak bond, a feeble bond, a decaying
bond and a pithless bond for them.
Udayi, suppose there was a royal elephant, with tusks as
long as chariot-poles, full-grown, of good pedigree and experi¬
enced in battle, when tethered by stout thongs, by slightly
twisting his body could break those bonds tearing them asunder,
and goes away as he likes.
Suppose someone say thus: “That royal elephant, with
tusks as long as chariot-poles, full-grown, of good pedigree and
experienced in battle, who when tethered by stout thongs, by
slightly twisting his body, could break those bonds tearing them
asunder, goes away as he likes. That bond of it is a strong
bond, a firm bond, a stout bond, a never-rotting bond. It is (like)
a thick log of wood.” Udayi! Would he be saying the right
thing?
No, Venerable Sir, (replied Udayi), that royal elephant,
with tusks as long as chariot-poles, full-grown, of good pedigree
and experienced in battle, tethered by stout thongs, by slightly
twisting his body, could break those bonds tearing them asunder,
and goes away as he likes. Yet, that bond of it is a weak bond
...p... and a pithless bond for him.
Udayi! Even so, in this Teaching, some men of good
family, on being told by me “Give this up” said thus: “What is
there to get rid of this trifling and insignificant thing that the
Bhagava tells us to give up, that the Sugata tells us to reliquish,”
they give it up, they are not dissatisfied with me and with those
bhikkhus who desire the threefold training. Having given it up,
Latukikopama Suita
they remained passive and humbled, subsisting on what was
given by others in alms, abiding (meekly) with the mind of a
deer. That, Udayl, is a weak bond, a feeble bond, decaying
bond and a pithless bond for them.
152. Udayl! Suppose, there was a poor man who owned
neither property nor wealth; he has a ramshackle hut infested
with crows and a tottering cot made of wicker, a pot of millet
and pumpkin-seeds of inferior quality and a very plain-looking
wife.
That poor man might see in a monastery a bhikkhu, who
had washed his hands and feet after a delicious meal, sitting
under the cool shade of a tree and practising tranquillity and
insight meditation. Then it might occur to him: “Friends! How
happy is the life of a bhikkhu! How healthy is the life of a
bhikkhu! I wish I were such a bhikkhu who has gone forth into
a homeless life, having renounced hearth and home, shaved off
the hair and the beard and donned the bark-dyed robe.” But he
was unable to give up his ramshackle hut infested with crows,
his tottering cot made of wicker, his pot of millet and pumpkin-
seeds of inferior quality and his very plain-looking wife to go
forth into a homeless life, having renounced hearth and home,
shaved off the hair and the beard and donned the bark-dyed
robe.
Now, Udayl! Should someone say (of him): “The bond
which confines that poor man and prevents him from going forth
into the homeless life, renouncing hearth and home, shaving off
the hair and the beard and having donned the bark-dyed robe, as
he was unable to give up his ramshackle hut infested with
crows, his tottering cot made of wicker, his pot of millet-and
pumpkin-seeds of inferior quality and his very plain-looking
wife, is a weak bond, a feeble bond, a decaying bond and a
pithless bond for him, would he be saying the right thing?”
No, Venerable Sir, (replied Udayl). That bond which
confines that poor man and prevents him from going forth into
a homeless life, renouncing hearth and home, shaving off the
hair and the beard and having donned the bark-dyed robe, as he
was unable to give up his ramshackle hut infested with crows,
166
Bhikkhu Vagga
his tottering cot made of wicker, his pot of millet-and pumpkin-
seeds of inferior quality and his very plain-looking wife, is
indeed a strong bond, a stout bond, a never-rotting bond (like)
a thick log of wood for him.
It is even so Udayi. In this Teaching, some empty men,
on being told by me, “Give this up,” would say thus: “What
there is to say in this trifling and insignificant thing: This samana
is oppressing too much.” And they did not give it up and cause
dissatisfaction to me and to those bhikkhus who desire the
training. That, Udayi! is a strong bond, a stout bond and a
never-rotting bond and a thick log of wood for them.
153. Udayi! Suppose, there was a householder, or a
householder’s son who was rich, owing much property and
wealth consisting of large quantities of pure gold, large measures
of food-grains, vast acreage of paddy and farm lands and a large
number of wives and male and female slaves. He might see in
the compound of a monastery a bhikkhu who had washed his
hands and feet after a delicious meal, sitting under the cool
shade of a tree and practising for the higher mind (by insight
meditation).
'Then it might occur to him: “Friends! How happy is the
life of a bhikkhu! How healthy is the life of a bhikkhu! I wish
I were such a bhikkhu who has gone forth from home into
homeless life, shaving off the hair and the beard and having
donned the bark-dyed robe.”
That householder or householder’s son was able to give
up (his possessions) of large' quantities of pure gold, large
measures of food-grains, vast acreage of paddy and farm lands
and a ‘large number of wives and male and female slaves.
Now, Udayi, should someone say (of him): “The bond
which confines that rich householder or householder’s son but
enables him to go forth into a homeless life, renouncing hearth
and home, shaving off the hair and the beard and having donned
the bark-dyed robe, having given up (his possessions of) large
quantities of pure gold, large measures of food-grains, vast
acreage of paddy and farm-lands and a large number of wives
and male and female slaves, is a strong bond, a stout bond,
Latukikopama Suita
167
a never-rotting bond and a thick log of wood for him,” would
he be say right thing?
“No, Venerable sir, (replied Udayl), the bond which
confines the householder or householder’s son enabling him to
go forth from home into homeless life, shaving off the hair and
the beard and having donned the bark-dyed robe, having given
up (his possessions of) large quantites of pure gold, large
measures of food-grains, vast acreage of paddy and farm lands
and a large number of wives and male and female slaves, is a
weak bond, a feeble bond, a rotting bond and a pithless bond
for him.
It is even so, Udayl, in this Teaching, some men of good
family, on being told by me, “Give this up,” said thus: “What
is there to get rid of this trifling and insignificant thing that the
Bhagava tells us to give up, that the sugata tells us to relin¬
quish,” they give it up, they are not dissatified with me and with
those bhikkhu who desire the threefold training. Having given it
up, they remained passive and humbled subsisting on what was
given by others as alms, abiding (meekly) with the mind of a
deer. That, Udayl, is a weak bond, a feeble bond, a decaying
bond and a pithless bond for them.
154. Udayl, there are four kinds of persons in this world.
And what are the four? Udayl! In this world a certain person
practises for the abandonment of “Upadhis and for the relin¬
quishment of Upadhis 1 . While he is practising for the abandon¬
ment of Upadhis and for the relinquishment of Upadhis, memo¬
ries and thoughts associated with Upadhi beset that person. He
accepts them, does not give up them, does not dispel them, does
not make an end of them, does not annihilate them. Udayl! I
declare this person as being associated with Upadhis. I do not
declare him as being dissociated with Upadhis. And why is it
so? It is because the distinctive nature of faculties in this person
is known by me.
1. It means substratum, support and basis. There are four Upadhis namely,
(1) Khandha Upadhi, the five agreegates (2) Kilesa Upadi, the defile¬
ments (3) Abhisankhara Upadhi, accumulation of meritorious and
demeritorious actions (4) Kama Upadhi, the five sense pleasures.
Bhikkhu Vagga
And again, Udayl, In this Teaching, a certain person
practises for the abandonment of Upadhis and for the relinquish¬
ment of Upadhis. While he is practising for the abandonment of
Upadhis and for the relinquishment of Upadhis, memories and
thoughts associated with Upadhis beset that person. He does not
accept them, gives them up, dispels them, makes an end of
them, annihilates them.
Udayl! I declare such a person also as being'associated
with Upadhis. I do not declare him as being dissociated with
Upadhis. And why is it so? It is because the distinctive nature
of faculties in this person is known by me. And again, Udayl!
In this Teaching, a certain person practises for the abandonment
of Upadhis and for the relinquishment of Upadhis. While he is
practising for the abandonment of Upadhi and for the relinquish¬
ment of Upadhi, memories and thoughts associated with Upadhi
beset that person owing to lapse of mindfulness at times. Udayl,
arising of mindfulness is slow. Indeed he gives it up, dispels it,
makes and end of it, annihitates it quickly. Udayl! Suppose a
man were to spinkle two or three drops of water on an iron pan
heated all day. Udayl! water drops might fall slowly, but, indeed
they would be quickly exhausted. Even so, Udayl. in this
Teaching a certain person practises for the abandonment of
Upadhi and for the relinquishment of Upadhi. While he is
practising for the abandonment of Upadhi and for the relinquish¬
ment of Upadhi, memories and thoughts associated with Upadhi
beset that person owing to the lapse of mindfulness at times.
Udayl, arising of the mindfulness is slow. Indeed, he gives it up,
dispels it, makes an end of it, annihilates it quickly. Udayl! I
declare this person also as being associated with Upadhi. And
why is it so? It is because the distinctive nature of faculties is
known by me.
Udayl! In this Teaching, a certain person realises that the
root cause of dukkha (suffering) is Upadhi, the substratum of
existence, and so he becomes without Upadhi, having plunged
his mind into the cessation of Upadhi (Nibbana). I declare,
Udayl!, such a person as being not associated with Upadhi. I do
not declare him as being associated with Upadhi. And why is it
Latukikopama Sutta
169
so? It is because the dinstinctive nature of faculties in this person
is known by me. Udayi!. These four persons are there in this
world.
155. Udayi! There are these five kinds of sense-pleasure.
And what are the five? They are visible objects cognizable by
eye consciousness, desirable, delightful, alluring, accompanied by
sensual attachment, and enticing, sounds cognizable by ear-
consciousness ...p... smells cognizable by nose-consciousness
. tastes cognizable by tongue-consciousness . physical con¬
tacts cognizable by body-consciousness desirabe, delightful, pleasing,
alluring, accompanied by sensual attachment, and enticing. Udayi!
these are the five kinds of sense-pleasure.
Udayi! Dependent on these five kinds of sense-pleasure.
Udayi! Dependent on these five kinds of sense-pleasure
whatever happiness and joy arise. This happiness and joy is
called happiness of sense-pleasure, vile happiness, the happiness
of a worldling, the happiness of non-ariyas. It should not be
pursued, developed, and made much of. I say of this happiness
that it should be feared.
156. Udayi! In this Teaching, a bhikkhu, being detached
from sense-pleasures ...p... achieves and remains in the first
jhana. Having got rid of vitakka and vicara ...p... achieves and
remains in the seocond jhana. Having been detached from plti
...p... achieves and remains in the third jhana. By dispelling both
pleasure and pain ...p... achieves and remains in the fourth jhana.
This is said to be happiness of emancipation from sensual
desires, happiness in seclusion, happiness in peace and happiness
in enlightenment. That happiness should be persued, developed
and made much of. I say that it should not be feared.
Udayi! In this Teaching, a bhikkhu, having been de¬
tached from sense pleasures ...p... achieves and remains in the
first jhana. Udayi! I say that this (first jhana) is unstable 2 . What
is unstable there (in that first jhana)? In that first jhana, vitakka
and vicara have not yet come to cessation. They (vitakka and
2. literally, shaky.
7 70
Bhikkhu Vagga
vicara) are unstable there (in the first jhana)? Udayi! In this
Teaching, a bhikkhu, having got rid of vitakka and vicara ...p...
achieves and remains in the second jhana. Udayi! 1 say that this
second jhana also is unstable. What is unstable there in that
second jhana? In the second jhana, plti and sukha have not yet
come to cessation. They are unstable there in the second jhana.
Udayi! In this Teaching, a bhikkhu, having been de¬
tached from piti ...p... achieves and remains in the third jhana.
Udayi! I say that this third jhana also is unstable. What is
unstable there in that third jhana? In the third jhana, happiness
in equanimity (Upekkha sukkha) have not yet come to cessation.
This is unstable. Udayi! In this Teaching, a bhikkhu, by dispel¬
ling both pleasure and pain ...p... achieves and remains in the
fourth jhana. Udayi! I say that this fourth jhana is stable.
Udayi! In this Teaching, a bhikkhu, having been de¬
tached from sense pleasures. ..p... achieves and remains in the
first jhana. Udayi! I say that this first jhana is not fit (for one
to get attached to) 3 I say that it should be given up. I say that
it should be passed beyond. And what is the dhamma that
passed that first jhana? Udayi! In this Teaching, a bhikkhu.
having got rid of vitakka and vicara ...p... achieves and remains
in the second jhana.
This is the passing beyond of that first jhana. Udayi, I
say that this second jhana also is not fit (for one to get attached
to). I say that it should be given up. 1 say that it should be
passed beyond. And what is that passed dhamma beyond that
second jhana? Udayi! In this Teaching, a bhikkhu, having been
detached from piti ...p... achieves and remains in the third jhana.
This third jhana is the dhamma that passed beyond that
second jhana. Udayi. I say that this third jhana also is not fit
(for one to get attached to). I say that it should be given up. 1
say that it should be passed beyond. And what is the dhamma
that passed beyond the third jhana? Udayi! In this Teaching,
3. In other words, one should not rest content with achievement ol the
first jhana.
Latukikopama Suita
171
a bhikkhu, by dispelling both pleasure and pain ...p... achieves
and remains in the fourth jhana. This fourth jhana is (the
dhamma) that passed beyond that third jhana.
Udayi! I say that this fourth jhana also is not fit (for one
to get attached to). I say that it should be given up. I say that
it should be passed beyond. What is the dhamma that passed
beyond that fourth jhana? Udayi! In this Teaching, a bhikkhu,
with the disappearance of patigha sanha, with non attention to
nanattasanna and with the concentration on the concept “space
is infinite”, achieves and remains in the akasanancayatana jhana.
This akasanancayatana jhana is the dhamma that passed
beyond the fourth jhana. Udayi, I say that this akasanancayatana
jhana also is not fit (for one to get attached to). I say that it
should be given up. I say that it should be passed beyond. And
what is the dhamma that beyond that akasanancayatana jhana?
Udayi! In this Teaching, a bhikkhu, completely passing beyond
the akasanancayatana jhana and concentrating on the concept
“Consciousness is infinite”, and achieves and remains in the
Vinnancayatana jhana. This Vinnancayatana jhana is (the dhamma)
that passed beyond that akasanancayatana jhana.
Udayi! I say that this vinnanancayatana jhana also is not
fit (for one to get attached to). I say that it should be given up.
I say that it should be passed beyond. What is passed (the
dhamma) that beyond of that vihnacayatana jhana? Udayi! In
this Teaching, a bhikkhu, completely passing beyond the
akasanancayatana jhana, concentrating on the concept “Nothing
is there”, achieves and remains in the akincannayatana jhana.
This akasanancayatana jhana is (the dhamma) that passed be¬
yond of that vinnanancayatana jhana.
Udayi, I say that this akasanancayatana jhana also is not
fit (for one to get attached to). I say that it should be given up.
I say that it should be passed beyond. What is (the dhamma)
that passed beyond that akasanancayatana jhana? Udayi! In this
Teaching, a bhikkhu, completely passing beyond akasanancayatana
jhana, achieves and remains in the Nevasanhasannayatana jhana.
This Nevasanhasannayatana jhana is (the dhamma) that passed
beyond that akasanancayatana jhana.
172
Bhikkhu Vagga
Udayl, I say that this Nevasanhanasanhayatana jhana
also is not fit (for one to get attached to). I say that it should
be given up. I say that it should be passed beyond. What is the
dhamma that passed beyond that Nevasanhanasanhayatana jhana?
Udayl! In this Teaching, a bhikkhu, completely passing beyond
the Nevasanhanasanhayatana jhana, achieves and remains in the
cessation of perception and sensation. This cessation of percep¬
tion and sensation is (the dhamma) that passed beyond that
Nevasanhanasanhayatana jhana.
Thus, Udayl, I declare that even the Nevasanhanasahna-
yatana jhana should be given up. Now do yo see any fetter,
small or great, which I do not declare to give up?
No, Venerable Sir, (said Udayl).
Thus spoke the Bhagava. Delighted, the Venerable Udayl
rejoiced in what the Bhagava had said.
End of Latukikopama Sutta
The Sixth in This Vagga
7. CATUMA SUTTA
Discourse at Catuma
157. Thus have I heard:
Once the Bhagava was staying in the village of Catuma
in an amalaka tree grove when a group of five hundred bhikkhus
headed by Sariputta and Moggallana came to Catuma to see the
Bhagava. The guest-bhikkhus greeted the resident-bhikkhus de¬
lightedly and, as they prepared their beds and arranged their
bowls and robes properly, raised loud and clamorous noises.
Then the Bhagava enquired of the Venerable Ananda
saying. “Ananda! What is that loud and clamorous noise as if
made by fishermen bickering over their catch of fish?”
Venerable Sir! Those five hundred bhikkhus. headed by
Sariputta and Moggallana, have arrived at Catuma to sec the
Bhagava. The guest-bhikkhus greeted the resident-bhikkhus de¬
lightedly and, as they prepared their beds and arranged their
bowls and robes properly, raised loud and clamorous noises.
If that be so, Ananda, tell those bhikkhus in my own
words “The Teacher bids the Venerable Sirs to come!” “Very
well. Venerable Sir,” replied the Venerable Ananda to the
Bhagava, and going to the bhikkhus. said: “The Teacher bids
the Venerable Sirs to come!”
“Very well, Sir,” replied the bhikkhus to the Venerable
Ananda. and approaching the Bhagava. paid homage to him and
sal in a suitable place. The Bhagava asked those bhikkhus who
had taken their seats: “Bhikkhus! Why did you make loud and
clamorous noises like fishermen bickering over their catch of
fish?”
Venerable Sir, these five hundred bhikkhus. headed by
Sariputta and Moggallana, arrived at Catuma to sec the Bhagava.
773
174
Bhikkhu Vagga
The gucst-bhikkhus greeted the resident-bhikkhus delightedly and
as they prepared their beds and arranged their bowls and robes
properly, raised loud and clamorous noises. 1
Hence, bhikkhus. I turn you away. You do not deserve
to stay in my presence.
“Very well. Venerable Sir." said the bhikkhus to the
Bhagava, rose up from their seats, paid homage to him by
keeping him to their right and went away carrying their alms-
bowls and robes, after having laid up their beddings.
158. At that time, the Sakyans of Catuma were gathered
together in the assembly hall on a certain business and they saw
those bhikkhus coming from afar. Seeing them, the Sakyans of
Catuma went to them and enquired. "Venerable Sirs! Where
now are you going?"
Friends! The Bhagava has turned away the group of
bhikkhus.
If that be so. Venerable Sirs, tarry (lit., sit) a while. We
might be able to appease the Bhagava.
“Very well, friends,” replied those bhikkhus to the Sakyans
of Catuma.
Then the Sakyans of Catuma went to the Bhagava. and
having paid homage to him, sat in a suitable place. Having done
so, the Sakyans of Catuma said to the Bhagava: "Venerable Sir!
May the Bhagava be pleased 2 with the group of bhikkhus.
Venerable Sir! May the Bhagava speak (kindly) 3 to the group of
bhikkhus. Venerable Sir, just as formerly the Bhagava has
helped the bhikkhus with kindness, so also may be Bhagava
2 .
3.
This passage is to be taken as a statement by the Venerable Anaiula
in presenting the bhikkhus concerned to the Buddha. It should
perhaps come immediatedly after the bhikkhus had taken their seats,
and preceding the Buddha's remark to the offending bhikkhus, which
is not so much a question as a reproach,
be pleased: i.e., be not displeased anymore.
speak (kindly); abhiviulati: i.e., say 'come’, receiving the bhikkhus
back.
Catuma Sutta
175
now help the group of bhikkhus with kindness. Venerable Sir!
In this group of bhikkhus there tire new bhikkhus who have not
been long in their bhikkhuhood and who have just come under
this Teaching. If they fail to get (the chance) to sec the
Bhagava, they might have a change of mind (for the worse) and
might deviate. 4 Venerable Sir, just as a tender seedling not
getting water might wilt and wither, so also. Venerable Sir.
might those new bhikkhus, who have not been long in their
bhikkhuhood and who have just come under this Teaching,
change their minds (for the worse) and deviate if they fail to get
(the chance) to see the Bhagava. Venerable Sir, just as a young
calf not seeing its mother might get hungry and die. 5 so also.
Venerable Sir, might those new bhikkhus. who have not been
long in their bhikkhuhood and who have just come under this
Teaching, change their minds (for the worse) and deviate if they
fail to get (the chance) to see the Bhagava. Venerable Sir! May
the Bhagava be pleased with the group of bhikkhus. Venerable
Sir! May the Bhagava speak (kindly) to the group of bhikkhus.
Venerable Sir! Just as formerly the Bhagava has helped the
bhikkhus with kindness, so also may the Bhagava now help the
group of bhikkhus with kindness.'’
159. Then Brahma Sahampati. knowing the mind of the
Bhagava (by encompassing it) with his mind, vanished in the
abode of the Brahmas and appeared before the Bhagava in the
instant it takes a strong man to stretch out his arm and draw it
back. Then Brahma Sahampati, putting (his) upper robe on his
left shoulder, paid homage to the Bhagava by raising clasped
hands to his forehead and said: “Venerable Sir! May the Bhagava
be pleased with the group of bhikkhus. Venerable Sir! May the
Bhagava speak (kindly) to the group of bhikkhus. Venerable Sir.
just as formerly the Bhagava has helped bhikkhus with kindness,
so also may the Bhagava now help the group of bhikkhus with
kindness. Venerable Sir! In this group of bhikkhus there are new
bhikkhus who have not been long in their bhikkhuhood and
4 .
5.
i.e., the bhikkhus might lose their feelings ol reverence lor the Buddha
and might give up bhikkhuhood.
♦
i.e., the calf, not being able to gel milk from the mother cow, might
gel thin and might die.
176
Bhikkhu Vagga
who have just come under this Teaching. If they fail to gel (the
chance) to see the Bhagava, they might have a change of mind
(for the worse) and might deviate. Venerable Sir. just as a tender
seedling not getting water might will and wither, so also might
those new bhikkhus. who have not been long in their bhikkhuhood
and who have just come under this Teaching, change their
minds (for the worse) and deviate if they fail to gel (the chance)
to see the Bhagava. Venerable Sir, just as a young calf not
seeing its mother might get hungry and die, so also. Venerable
Sir. might these new bhikkhus, who have not been long in their
bhikkhuhood and who have just come under this Teaching,
change their minds (for the worse) and deviate if they fail to get
(the chance) to see the Bhagava. Venerable Sir! May the
Bhagava be pleased with the group of bhikkhus. Venerable Sir.
May the Bhagava speak (kindly) to the group of bhikkhus.
Venerable Sir! Just as formerly the Bhagava has helped the
bhikkhus with kindness, so also may ihc Bhagava now help the
group of bhikkhus with kindness."
160. The Sakyans of Catuma and Brahma Sahampati
were able to appease the Bhagava with the similes of a lender
seedling and a young calf. Then the Venerable Malta Moggallana
said to the bhikkhus, "Reverences! Arise and take your bowls
and robes. The Sakyans of Catuma and Brahma Sahampati have
been able to appease the Bhagava with the similes of a tender
seedling and a young calf.”
“Very well. Sir!” said the bhikkhus. assenting, to the
Venerable MahaMoggallana, and taking their bowls and robes
approached the Bhagava, paid homage to him. and sat in a
suitable place. Then the Bhagava asked the Venerable Sariputta
(who was) seated in a suitable place. "Sariputta! What occurred
in your mind when I turned away the group of bhikkhus?"
Venerable Sir! It Occurred to me thus: 'The Bhagava has
turned away the group of bhikkhus. Now the Bhagava will not
be troubled 6 and will apply himself to abiding in happiness 7
(experienced) in this very body. We also will now be not
6 .
7 .
not troubled; appossukka: lit., spend Imlc or no energy (on other
things); i.e., be not bothered with or troubled by extraneous concerns.
in happiness: i.e., in the bliss of pluihsiimapaUi. sustained attainment
of Fruition Insight, experienced in the present bodily existence.
Catuma Sutta
177
troubled and will apply ourselves 8 9 to abiding in happiness (ex¬
perienced) in this very body.'
Wait. Sariputta! Defer, Sariputta. abiding in happiness
(experienced) in this very body.
Then the Bhagava asked the Venerable Maha Moggallana.
“Moggallana! What occurred in your mind when I turned away
the group of bhikkhus?”
Venerable Sir! It occurred to me thus: ‘The Bhagava has
turned away the group of bhikkhus. Now the Bhagava will not
be troubled and will apply himself to abiding in happiness
(experienced) in this very body. Now I and the Venerable
Sariputta will take care of the group of bhikkhus.
Well-said, Moggallana, well-said! Indeed. Moggallana. I
myself or Sariputta and Moggallana should take care of the
group of bhikkhus.
161. Then the Bhagava spoke to the bhikkhus: "O
bhikkhus! One who goes down into the water (of the sea)
should definitely expect (to encounter) four dangers. What are
these four? They are the danger of waves, of crocodiles, til'
whirlpools and of sharks. Bhikkhus! These arc the four dangers
one who goes down into the water should definitely expect (to
encounter). In the same way, bhikkhus, some individual who
becomes a bhikkhu renouncing hearth and home to lead the
homeless life under this Teaching should definitely expect (to
encounter) four dangers. What are they? They are the danger ol
waves, of crocodiles, of whirlpools and of sharks.
sasana.
162. What, bhikkhus, is the danger of waves?
9 bhikkhus, some man of good family 10 thinks:
In this
‘One is
8. We...ourselves: here the plural form is used as a mark of respect. The
Venerable Sariputta was referring to himself alone.
9. in this sasana; idha: “in this matter." or “herein” is another possible
rendering here and in the following paragraphs.
10. a man of good family; kulaputtu: lit., a clansman. This term reflects
the way society was structured into clans in ancient India. Bui in
contexts like the present one, the connotation is that of good character
and habit rather than that of lineage or social standing.
7 78
Bhikkhu Vagga
sunk in (the inevitability of) birth, ageing, death, grief, lamenta¬
tion. pain, distress and despair, buried in (the pit of) dukkha and
oppressed by dukkha; it might be possible to bring this entire
mass of dukkha to an end.' and. having faith, becomes a
bhikkhu. renouncing hearth and home for the homeless life.
Then the companions in the Noble Practice give advice and
instructions to him who has thus become a bhikkhu, such as:
“You should go forwards like this. You should step back like
this. You should look ahead like this. You should glance
sideways like this. You should bend (the arm) like this. You
should stretch out (the arm) like this. You should wear the robes
and carry the alms-bowl and the great robe like this.” That
bhikkhu thinks: ‘Formerly when we were laymen, we used to
advise and instruct others. But these bhikkhus who arc about
(the age of) our sons and grandsons think that they ought to
advise and instruct us.' Then he abandons the life of a bhikkhu
and turns layman. Bhikkhus! This bhikkhu is said to be one
who abandons the life of a bhikkhu and turns layman due to
fearful waves. Bhikkhus! This term “danger of waves" is a term
for surging anger.
163. What, bhikkhus. is the danger of crocodiles? In this
sasana. bhikkhus, some man of good family thinks: ‘One is sunk
in (the inevitability of) birth, ageing, death, grief, lamentation,
pain, distress and despair, buried in (the pit of) dukkha and
oppressed by dukkha; it might be possible to bring this entire
mass of dukkha to an end,’ and. having faith, becomes a
bhikkhu. renouncing hearth and home for the homeless life.
Then the companions in the Noble Practice give advice
and instructions to him who has thus become a bhikkhu. such
as: “You may eat (lit., chew) this (hard) food. You should not
eat (lit., chew) that (hard) food. You may take this (soft) food.
You should not take that (soft) food. You may taste this food.
You should not taste that food. You may drink this (liquid). You
should not drink that (liquid). You may eat (hard) food which is
appropriate. 11 You should not eat (hard) food which is not
II. appropriate; kappuja: proper, i.e., according to or permitted by the
rules for bhikkhus.
Catuma Sutta
179
appropriate. You may take (soft) food which is appropriate. You
should not hike (soft) food which is appropriate. You may taste
food which is appropriate. You should not taste food which is
not appropriate. You may drink what is appropriate. You should
not drink what is not appropriate. You may eat (hard) food
before noon. 12 You should not eat (hard) food after noon. You
may take (soft) food before noon. You should not take (soft)
food after noon. You may taste food before noon. You should
not taste food after noon. You may take (certain kinds of)
liquids before noon. You should not take (certain kinds of)
liquids after noon.”
That bhikkhu thinks: ‘Formerly when we were laymen,
we are what (hard) food we wished to eat and did not eat what
we did not wish to eat; we took whal (soft) food we wished to
take and did not take the food which we did not wish to lake;
we lasted food which we wished to taste and did not taste the
food which we did not wish to taste: we drank whal we wished
to drink and did not drink what we did not wish to drink. We
ate (hard) food whether appropriate or not appropriate; we look
(soft) food whether appropriate or not appropriate; we lasted
food whether appropriate or not appropriate; we drank liquids
whether appropriate or not appropriate. We ale (hard) food
before noon and after noon; we look (soft) food before noon
and after noon; we tasted food before noon and after noon: we
drank liquids before noon and after noon. Householders with
reverence (for us) offer us excellent food, hard and soft, in the
daytime and after noon. In that (matter of food-offerings) also,
these bhikkhus seem to close our mouths.' Then he abandons
the life of a bhikkhu and turns layman. Bhikkhus! This bhikkhu
is said to be one who abandons the life of a bhikkhu and turns
layman due to fearful crocodiles. Bhikkhus! This term “danger
of crocodiles” is a term for caring only about tilling one's
stomach.
164. What, bhikkhus, is the danger of whirlpools? In this
sasana. bhikkhus, some man of good family thinks: 'One is sunk
before noon: kale: lit., in (the right) time. After noon; vikalc: lit., out
ol' (the right) time.
180
Bhikkhu Vagga
in (the inevitability) of birth, ageing, death, grief, lamentation,
pain, distress and despair, buried in (the pit of) dukkha and
oppressed by dukkha; it might be possible to bring this entire
mass of dukkha to an end.' and. having faith, becomes a
bhikkhu. renouncing hearth and home for the homeless life.
Having thus become a bhikkhu, one morning he rearranges his
robes and carrying alms-bowl and great robe enters a village or
a town for alms-food, without controlling himself in speech and
behaviour, being unmindful and not exercising self-restraint. Then
he sees there a householder or a householder's son enjoying the
five kinds of sensual pleasure, being possessed of and provided
fully with them.
That bhikkhu thinks; ‘Formerly when we were laymen,
we enjoyed the five kinds of sensual pleasure which we were
possessed of and fully provided with. There is a lot of wealth in
my house. We are able to enjoy wealth and also to perform
meritorious deeds.' Then he abandons the life of a bhikkhu and
turns layman. Bhikkhus! This bhikkhu is said to be one who
abandons the life of a bhikkhu and turns layman due to fearfu
whirlpools. Bhikkhus! This term "danger of whirlpools" is a
term for the five kinds of sensual pleasure.
165. What, bhikkhus, is the danger of sharks? In this
sasana, bhikkhus, some man of good family thinks: ‘One is sunk
in (the inveitability of) birth, ageing, death, grief, lamentation,
pain, distress and despair, buried in (the pit of) dukkha and
oppressed by dukkha; it might be possible to bring this entire
mass of dukkha to an end,’ and. having faith, becomes a
bhikkhu, renouncing hearth and home for the homeless life.
Having thus become a bhikkhu. one morning he rearranges the
robes on him, and carrying alms-bowl and great robe enters a
village or town for alms-food, without controlling himself in
speech and behaviour, being unmindful and not exercising self-
restraint. Then he sees a woman there untidily dressed and
improperly clothed. Seeing the woman dressed untidily and
clothed improperly, his mind is corrupted by desire and attach¬
ment. 13 With a mind corrupted by desire and attachment, he
13. desire and attachment; raga: also rendered “passion".
Catuma Sutta
181
abandons the life of a bhikkhu and turns layman. Bhikkhus!
This bhikkhu is said to be one who abandons the life of a
bhikkhu and turns layman due to fearful sharks. Bhikkhus! This
term “danger of sharks'’ is a term for “woman". Bhikkhus. these
four dangers are to be definitely expected by some people who
become bhikkhus under this Teaching, renouncing hcralh and
home to lead the homeless life.
Thus spoke the Bhagava. And the bhikkhus. delighted,
rejoiced in the words of the Bhagava.
End of the Catuma Sutta
The Seventh in This Vagga
8. NALAKAPANA SUTTA
Discourse at Najakapana
166. Thus have I heard:
At one time, the Bhagava was staying in a grove of
butea trees near Nalakapana village in the country of the
Kosalans. At that time, many well-known men of good fmily,
dedicating themselves to the Bhagava with conviction, had gone
forth from home to the homeless life. They were the Venerable
Anuruddha, the Venerable Bhaddiya, the Venerable Kimila, the
Venerable Bhagu, the Venerable Kondanna, the Venerable Revata,
the Venerable Ananda and also some other well-known men of
good family. At that time, the Bhagava, surrounded by the
Order of bhikkhus, was sitting in an open space. Then the
Bhagava, with reference to those men of good family, addressed
the bhikkhus: “Bhikkhus! These men of good family dedicating
themselves to me with conviction have gone forth from home
into homeless life. How now, bhikkhus! Do they find satisfac¬
tion in the Noble Practice?
When it was said thus, those bhikkhus remained silent.
For the second time, the Bhagava with reference to those men
of good family, addressed the bhikkhus: “Bhikkhus! These men
of good family dedicating themselves to me with conviction,
have gone forth from home into homeless life. How now,
bhikkhus, do they find satisfaction in the Noble Practice?. For
the second time, those bhikkhus remained silent. For the third
time, the Bhagava with reference to those rneil of good family,
addressed the bhikkhus: “Bhikkhus! These men of good family
dedicating themselves to me with conviction, have gone forth
from home into homeless life. How now, bhikkhus, do they find
satisfaction in the Noble Practice?. For the third time, those
bhikkhus remained silent.
167. Then it occurred to the Bhagava: “It would be good
if I were to ask those men of good family directly.” Then the
Bhagava said to the Venerable Anuruddha and his companions.
182
N a (akapan a Sutta
bhikkhus: “How now, Anuruddha 1 ! Do you all find satisfaction
in the Noble Practice?” The Venerable Anuruddha replied: “In¬
deed, we find satisfaction in the Noble Practice?”
It is good, it is good, Anurudha! It is fitting that you, all
men of good family, dedicating yourselves to me with convic¬
tion, have gone forth from home into homeless life, should find
satisfaction in the Noble Practice. Anuruddha! You who are
endowed with comeliness and youthfulness in the first period of
your lives and possessed of luxuriant dark hair, should have
been enjoying the sensual pleasures (of life). And yet, despite
your comeliness, youthfulness in the first period of your lives
and luxuriant dark hair.
Anuruddha! you have not gone forth from home into
homeless life pressed by (fear of) kings; neither have you gone
forth from home into homeless life pressed by (fear of) thieves;
neither have you gone forth from home into homeless life
pressed by indebtedness; neither have you gone forth from home
into homeless life pressed by (fear of) dangers; and neither have
you gone forth from home into homeless life pressed by difficul¬
ties in earning for a living. Indeed you have gone forth from
home into homeless life with conviction in the thought: “Beset
by rebirth, ageing, death, grief, lamentation, pain, distress and
despair, I have fallen into dukkha; I am afflicted by dukkha. It
may be possible for me to make an end of this whole mass of
dukkha.” “Is that not so?” “That is so, Venerable Sir!”
“Anuruddha! What should a man of good family who
has gone forth from home into homeless life do?” “Anuruddha!
If he fails to gain plti and sukha detached from sensual pleasures
and demeritorious factors or any other tranquillity surpassing
them 2 , then covetousness takes hold of his mind, ill-will takes
hold of his mind, sloth and torpor takes hold of his mind,
1. Anuruddha: Here, the term ‘Anuruddha’ refers to Anuruddha and his
*
companions.
2. Plti and Sukha are developed in the first and second jhanas. The third
and fourth jhanas and the four maggas produce tranquility which
surpasses them.
Bhikkhu Vagga
restlessness and worry takes hold of his mimd, doubt takes hold
of his mind, discontent takes hold of his mind and laziness takes
hold of his mind. (If that be so) Anuruddha; he shall never reach
that state of Plti and Sukha, detached from sensual pleasures and
demeritorious factors, or any other state of tranquillity surpassing
them.
“Anuruddha! If he gains Plti and sukha detached from
sensual pleasures and detached from demeritorious factors, or
any other tranquillity surpassing them, covetousness will not take
hold of his mind; ill-will will not take hold of his mind; sloth
and torpor will not take hold of his mind; restlessness and worry
will not take hold of his mind; doubt will not take hold of his
mind; discontent will not take hold of his mind, and laziness
will not take hold of his mind. (If that be so), Anuruddha, he
shall reach that state of plti and sukha detached from sensual
pleasures and demeritorious factors, or any other state of tran¬
quillity surpassing them.”
168. “Anuruddha! What do you think of me? Do you
think: The Tathagata has not got rid of asavas that defile, that
bring about new existences again and again, that cause burning
pain, that result in dukkha and that give rise to rebirth, ageing
and death in the future. Therefore, the Tathagata, reflecting
properly, makes use of certain things; reflecting properly, endures
certain things; reflecting properly, avoids certain things; reflecting
properly, rejects certain things’?”
“Venerable Sir! we do not think: The Tathagata has not
got rid of asavas that defile, that cause burning pain, that result
in dukkha and that give rise to rebirth, ageing and death in the
future. Therefore, the Tathagata, reflecting properly, makes use
of certain things, reflecting properly, endures certain things;
reflecting properly, avoids certain things, reflecting properly,
rejects certain things’.”
“But, Venerable Sir, we do think of the Bhagava thus:
The Tathagata has got rid of asavas that defile, that bring about
new existences again and again, that cause burning pain, that
result in dukkha and that give rise to rebirth, ageing and death
in the future. Therefore, the Tathagata, reflecting properly, makes
Na[akapana Sutta
use of certain things; reflecting properly, endures certain things,
relfecting properly, avoids certain things; reflecting properly,
rejects certain things’.”
Anuruddha, it is good, it is good, Anuruddha! The
Tathagata has got rid of asavas that defile, that bring about new
existences again and again, that cause burning pain, that result in
dukkha and that give rise to rebirth, ageing and death in the
future, has cut them off at the roots, has made them like a palm-
tree stump, has rendered them incapable of coming into being
again, has made them impossible to arise in the future.
“Anuruddha! Just as a palm-tree, cut off at the roots, is
unable to grow again, even so, Anuruddha, the Tathagata has
got rid of asavas that defile, that bring about new existnces
again and again, that cause burning pain, that result in dukkha
and that give rise to rebirth, ageing and death in the future, has
cut them off at the root, has made them like a palm-tree stump,
has rendered them incapable of coming into being again and
has made them impossible to arise in the future. Therefore, the
Tathagata, reflecting properly, makes use of certain things; re¬
flecting properly, endures certain things; reflecting properly avoids
certain things; relecting properly, rejects certain things.”
“Anuruddha! What do you think of this? Seeing what
special benefit has the Tathagata declared the rebirth of disciples
who have passed away saying thus: ‘This person is in this
existence, this person is in that existence’?” Venerable Sir! For
us the Bhagava is the source of the dhamma, the Bhagava is the
leader, the Bhagava is the refuge. Venerable Sir! It would be
good if the Bhagava himself reveals the meaning of this dhamma
to us. Having heard from the Bhagava, the bhikkhus will bear
it well in mind.
“Anuruddha! The Tathagata does not declare the rebirth
of the disciples who have deceased and passed away, saying
thus: ‘This person is now in this existence, this person is now,
in that existence,’ for the purpose of putting people in awe, or
for the purpose of earning praise from them, or for the purpose
of winning worldly gains, honour and fame from them, or with
the purpose, ‘Let people know me thus’.” “Anuruddha! There are
Bhikkhu Vagga
men of good family who have conviction, who take great
satisfaction and great joy in the Noble Practice. Having heard
that dhamrna, they would incline their minds to that end. And
such an inclination of mind, Anuruddha, is for their welfare and
happiness for a long time.”
169. “Anuruddha! In this Teaching, a bhikkhu has heard
the Bhagava saying thus: ‘The bhikkhu of such a name who has
passed away is established in Arahatta Fruition,’ had himself
seen the Veneverable one. Who had passed away and had also
heard of him thus: ‘That Venerable one was of such morality,
that Venerable One was of such concentration, that Venerable
one was of such wisdom, that Venerable One used to abide
thus, and that Venerable One was liberated from defilements
thus’.” The bhikkhu who had (thus) seen and heard reflecting on
convition, morality, knowledge, generosity and wisdom of that
Venerable One, inclines his mind towards the development of
conviction, ect. In this way, Anuruddha, the bhikkhu abides in
happiness.
“Anuruddha! In this Teaching, a bhikkhu who has heard
the Bhagava, saying thus: ‘The bhikkhu of such a name who
has passed away through the complete destruction of the five
fetters, which lead to rebirth in the lower sensuous realms, has
arisen spontaneously in the Brahama realm, with no possibility
of returning from that realm, and will finally pass away in the
realization of Nibbana in that very realm,’ had himself seen the
Venerable One who had passed away and had also heard of him
thus: ‘That Venerable One was of such morality, of such
coneertration ...p... of such wisdom, used to abide thus and that
Venerable One was liberated from defilements thus.’ The bhikkhu,
who had (thus) seen and heard reflecting on the conviction,
morality, knowledge, generosity and wisdom of that Venerable
One, inclines his mind for that purpose. Also, in this way,
Anuruddha, the bhikkhu abides in happiness.
Anuruddha! In this Teaching, a bhikkhu who has heard
the Bhagava, saying, thus: ‘The bhikkhu of such a name who
has passed away through the complete destruction of three
factors, and the lessening of attachment (raga), hatred (dosa) and
Na{akapana Sutta
187
bewilderment (moha)”, is a Sakadagamin, a Once-Returner, who
will make an end of dukkha, after returning to this realm of
human beings only once, had himself seen the Venerable One
who had passed away and had also heard of him thus: ‘That
Venerable One was of such morality, of such concentration ...p...
of such wisdom, used to abide thus and that Venerable One was
liberated from defilements thus’.
The bhikkhus who had (thus) seen and heard reflecting
on conviction, morality, knowledge, generosity and wisdom of
that Venrable one, inclines his mind towards the development of
conviction, etc. Also, in this way, Anuruddha, a bhikkhu abide
in happiness. “Anuruddha! In this Teaching, a bhikkhu who has
heard the Bhagava saying thus: The bhikkhu of such a name
who has passed away through the complete destruction of three
factors is a Sotapanna, a Stream Winner, who is not liable to fall
into realms of misery and suffering, assured of a good destina¬
tion and of attaining enlightenment,’ had himself seen the Vener¬
able one who had passed away and had also heard of him thus:
‘That Venreable One was of such morality of such concentration
...p... of such wisdom, used to abide thus and that Venerable
One was liberated from defilements thus.’
The bhikkhu who had (thus) seen and heard reflecting on
knowledge, generosity and wisdom of that Venerable one, in¬
clines his mind towards the development of conviction, etc.,
Also, in this way, Anuruddh, a bhikkhu abides in happiness.
170. Anuruddha! In this Teaching, a bhikkhunl who has
heard the Bhagava saying thus: ‘The bhikkhunl of such a name
has passed away was established in Arahatta Fruition,’ had
herself
Tipitaka - Majjhima Nikaya - Burmese translation
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