The
Minor Anthologies
of the Pali Canon
Part II
Itivuttaka
As It Was Said
Translated from the Pali by
F.L. Woodward, M.A.
■
The Pali Text Society
First Published 1935
Public Domain
Contents
Translator's Preface |
Twos |
Threes |
Fours |
Translator's Preface
These one hundred and twelve short suttas with verses are called 'The thus spoken,'and derive their title from the emphatic statement both at beginning and end of each that the Exalted One uttered them, together with the verses. That this is in some cases impossible from internal evidence I have shown in the notes — e.g., in cases where the (supposed) Teacher indulges in extravagant self-praise. The prose passages are evidently explanations of the verses, not vice versa, but sometimes the two do not harmonize. The titles of the suttas in the [viii] uddanas or summaries refer to the prose part, not the verses.
As to the origin of the collection: we read in the Commentary attributed to Dhammapala, pp. 29 ff. (of the P.T.S., ed. by M. M. Bose, Calcutta), that the woman-disciple Khujjuttarā (Uttarā, the hump-backed), used to go frequently to listen to the Teacher when he was instructing the monks. She sat behind a curtain when he was thus engaged at Kosambī, and thus became bahussutā or one who had heard much, versed in dhamma and of great wisdom. She was asked by the ladies of the royal harem of the rajah Udena to tell them what she heard and to instruct them. She did so, and all of them learned by heart what she told them. Later on she was named both by the Teacher and her fellows 'pre-eminent of the learned'(AN. I, 26). The tradition arose that it was Itivuttaka that she repeated thus, but there is no evidence of this.
The Commentator goes on to say that 'by handing on in succession 5 (paramparāya) the monks too came to learn these suttas, but that Ànanda at the First Council at Rājagaha rehearsed them in their present form, prefacing to each the phrase 'Thus have I heard; this was spoken by the Exalted One,'etc., and concluding the prose and verse with a similar statement. He admits, however, that there were some who put difficulties in the way (papañcenti) of this conclusion, but sweeps the objection aside. The verses are doubtless genuine in parts. Verse is more easily memorized than prose, and the Teacher is not likely to have spoken prose in any fixed form. He would teach in a conversational way, using familiar words, summing up what he had said in concise verses, as is the fashion in India. The work is evidently edited by and for monks, not laymen or women; the word 'nun'occurs once only in one sutta.
As will be seen, after Sutta 79 the introductory and concluding formula is omitted saving at the beginning of No. 80 and end of 89. This may be because the editors thought it unnecessary. No. 99 has it both at beginning and end; No. 100 at the beginning, and of the rest the [ix] last only has it at the end. The suttas of the Fourth Section are longer and of narrative form, and may be late additions, for, as noted below, they do not appear in the Chinese version at all. A number of suttas occur in Anguttara and Puggala-Paññatti, and the work is put together on the principle of 'add one'(Anguttara or Gradual).
It is of interest to compare our version of these suttas with a Chinese collection, translated evidently from Sanskrit A.D. 650 by Yuan Chwang, who brought Buddhist scriptures from India. On this subject K. Watanabe wrote in the Journal of the Pali Text Society, 1906-7, p. 45. This Chinese collection agrees in the main with the Pali version, but in the Third Nipāta or section, he says, three-fifths of the suttas of the Pali cannot be identified with the Chinese, while the whole of the Fourth Nipāta is lacking in the Chinese, there being only 65 suttas out of our 112. Again, some of the Chinese suttas are not found in the Pali. The prose parts of the Chinese are longer and more diffuse.
In the same volume of the J.P.T.S. will be found a collation of our text (which is by Windisch) with the Siamese edition, done by Mr. J.H. Moore, who in 1908 published a translation (Columbia Univ. Press) of our volume under the title of Sayings of Buddha.
I am indebted to Mr. A.J. Edmunds of Philadelphia, U.S.A., the author of the two volumes Buddhist and Christian Gospels, 1909, for a typed copy of his own translation of the earlier suttas, on which he lectured some years ago. At one time he had intended finishing the work. Also to Mr. E.M. Hare for the loan of his Sinhalese editions of both Text and Commentary, which I have used throughout. As I write this comes to hand the first half of Mr. Bose's edition of the Commentary, published by the P.T.S.
Mrs. Rhys Davids has kindly consented to write for me an introduction to both works contained in this volume.
F.L. WOODWARD
Rowella, Tasmania,
January, 1935.
Namo tassa bhagavato arahato sammāsambuddhassa
I
The Ones
Chapter I
Surety
— 1 —
Greed
[1.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye give up one thing.
I am your surety for not returning (to birth).
What one thing?
Lust, monks, is the one thing ye must give up.
I am your surety for not returning.'
This is the meaning of what the Exalted One said.
Herein[1] this meaning is thus[2] spoken.
By whatsoever lust inflamed[3]
Beings to the ill-bourn go,
That lust, completely knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 2 —
Hate
[2.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye give up one thing.
I am your surety [115] for not returning.
What one thing?
Ill-will, monks, is the one thing ye must give up.
[2] I am your surety for not returning.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
By whatso'er ill-will corrupt[4] Beings to the ill-bourn go,
That ill-will, fully knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 3 —
Delusion
[3.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye give up one thing.
I am your surety for not returning.
What one thing?
Delusion, monks, is the one thing ye must give up.
I am your surety for not returning.'
This is the meaning of what the Exalted One said. Herein this meaning is thus spoken.
Confused[5] by whatso'er delusion
Beings to the ill-bourn go,
That same delusion comprehending,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 4 —
Anger
[4.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye give up one thing.
I am your surety for not returning.
What one thing?
Wrath, monks, [117] is the one thing ye must give up.
I am your surety for not returning.'
This is the meaning of what the Exalted One said. Herein this meaning is thus spoken.
Angered[6] by whatsoever wrath
Beings to the ill-bourn go,
That wrath, completely knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 5 —
Contempt
[5.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye give up one thing.
I am your surety for not returning.
What one thing?
Spite,[7] monks, is the one thing ye must give up.
I am your surety for not returning.'
This is the meaning of what the Exalted One said. Herein this meaning is thus spoken.
Spiteful[8] with whatsoever spite
Beings to the iū-bourn go,
That spite, completely knowing it.
Those who have insight do reject.
Rejecting it no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 6 —
Conceit
[6.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye give up one thing.
I am your surety for not returning.
What one thing?
Pride, monks, [118] is the one thing ye must give up.
I am your surety for not returning.'
This is the meaning of what the Exalted One said. Herein this meaning is thus spoken.
With whatsoever pride elate[9]
Beings to the ill-bourn go,
That pride, completely knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 7 —
Understanding the All
[7.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend the all,[10] who has not detached his mind[11] therefrom, who has not abandoned the all, can make no growth[12] in extinguishing Ill.
But, monks, he who does understand and comprehend the all, [4] who has detached his mind therefrom, who has abandoned the all, he makes growth in extinguishing Ill.'
This is the meaning of what the Exalted One said. Herein this meaning is thus spoken.
Who, knowing the all in all its parts,
For all its phases hath no lust,[13]
By comprehension of the all
He truly hath escaped all-ill.
This meaning also was spoken by the Exalted One; so I have heard.
— 8 —
Understanding Conceit
[8.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend pride, who has not detached his mind therefrom, who has not abandoned pride, can make no growth in extinguishing Ill.
But, monks, he who does understand and comprehend pride, who has detached his mind therefrom, who has abandoned pride, can make growth in extinguishing Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[Omitted by Woodward]
"Mānupetā ayaṃ pajā||
mānaganthā bhave ratā||
Mānaṃ aparijānantā||
āgantāro puna-b-bhavaṃ||
Ye ca mānaṃ pahatvāna||
vimuttā māna-saṅkhaye||
Te māna-ganthābhibhuno sabba-dukkhaṃ upaccagun" ti.|| ||
This meaning also was spoken by the Exalted One; so I have heard.
— 9 —
Understanding Greed
[9.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend lust, who has not detached his mind therefrom, who has not abandoned lust, can make no growth in extinguishing Ill.
But, monks, he who does understand and comprehend lust, who has detached his mind therefrom, who has abandoned lust, can make growth in extinguishing Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
By whatsoever lust inflamed
Beings to the ill-bourn go,
That lust, completely knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 10 —
Understanding Hate
[10.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend ill-will, who has not detached his mind therefrom, who has not abandoned ill-will, can make no growth in extinguishing Ill.
But, monks, he who does understand and comprehend ill-will, who has detached his mind therefrom, who has abandoned ill-will, can make growth in extinguishing Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
By whatsoever ill-will inflamed
Beings to the ill-bourn go,
That ill-will, completely knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
Chapter II
The Ones
— 11 —
Understanding Delusion
[6] [11.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend delusion, who has not detached his mind therefrom, who has not abandoned delusion, can make no growth in extinguishing Ill.
But, monks, he who does understand and comprehend delusion, who has detached his mind therefrom, who has abandoned delusion, can make growth in extinguishing Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Confused by whatso'er delusion
Beings to the ill-bourn go,
That same delusion, comprehending,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 12 —
Understanding Anger
[7] [12.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend wrath, who has not detached his mind therefrom, who has not abandoned wrath, can make no growth in extinguishing Ill.
But, monks, he who does understand and comprehend wrath, who has detached his mind therefrom, who has abandoned wrath, can make growth in extinguishing Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Angered[6] by whatsoever wrath
Beings to the ill-bourn go,
That wrath, completely knowing it,
Those who have insight do reject.
Rejecting it, no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 13 —
Understanding Contempt
[13.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the man who does not understand and comprehend spite, who has not detached his mind therefrom, who has not abandoned spite, can make no growth in extinguishing Ill.
But, monks, he who does understand and comprehend spite, who has detached his mind therefrom, who has abandoned spite, can make growth in extinguishing Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Spiteful[8] with whatsoever spite
Beings to the iū-bourn go,
That spite, completely knowing it.
Those who have insight do reject.
Rejecting it no more again
They come unto this world at all.
This meaning also was spoken by the Exalted One; so I have heard.
— 14 —
Ignorance
[14.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[8] 'Monks, I see not any other single obstacle, hindered by which humankind for a long, long time fare up and down and wander on, like this obstacle of ignorance.
Indeed, monks, it is through this obstacle of ignorance that humankind, being hindered, do fare up and down and wander on for a long, long time.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
There is no other single thing
Hindered by which the human race
For days and nights doth wander on,
Which like delusion hindereth.
They who, delusion giving up,
Have pierced right through the mass of gloom,
No more again do wander on:
In them no cause for that is seen.
This meaning also was spoken by the Exalted One; so I have heard.
— 15 —
Craving
[15.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I see not any other single fetter, bound by which beings for a long, long time fare up and down and [121] wander on, like this fetter of craving.
Indeed, monks, it is by the fetter of craving that beings thus fettered do fare up and down and wander on for a long, long time.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[9] The man with craving as his mate
And bound to agelong wandering,
Cannot o'er pass saysara's stream,
Existence thus or otherwise.
Knowing the danger of it all,
Knowing how craving beareth woe,
Freed from all craving let the monk
Ungrasping, mindful, wander forth.'[14]
This meaning also was spoken by the Exalted One; so I have heard.
— 16 —
The Learner
[16.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, for the monk who is a learner not yet come to mastery of mind,[15] but who dwells aspiring for peace from the bond,[16] making it a matter concerning the self,[17] I see no other factor so helpful as giving close attention of mind.
Monks, the monk who gives close attention of the mind abandons the unprofitable and makes the profitable to become.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[10] For the monk who is a learner there's a thing: —
'Tis giving close attention of the mind;
Than which there can be naught so helpful for
The winning of the welfare unsurpassed.
By throughly striving he may reach Ill's end.
This meaning also was spoken by the Exalted One; so I have heard.
— 17 —
The Good Friend
[17.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, for the monk who is a learner not yet come to mastery of mind, but who dwells aspiring for peace from the bond, making it a matter concerning what is outside the self,[18] I see no other single factor so helpful as friendship with the lovely.
Monks, one who is a friend of the lovely abandons the unprofitable and makes the profitable to become.'[19]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The monk who has a lovely friend, who pays
Deference and reverence to him, who does
What friends advise, — if mindful and composed
Such in due course shall win all fetters' end.
This meaning also was spoken by the Exalted One; so I have heard.
— 18 —
Disunity in the Saṅgha
[18.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'One thing, monks, when it comes to pass in the world, [11] does so to the loss, to the unhappiness of many folk, comes to pass to the woe of many folk, to the misery of devas and mankind.
What is that one thing?
Schism in the order of monks.[20]
Now, monks, when the order is broken there are mutual quarrels, mutual abuse, mutual exclusiveness[21] and mutual betrayals.
Thereupon those who are at variance are not reconciled, and between certain of those who are at one there arises some difference.'
[123] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Doomed to the Waste, to purgatorial woe
For age-long[22] penalties, provoking schism,
Of discord fain, fixed in unrighteousness,
From peace from bondage doth he fall away,
Breaking the concord of the Company
Age-long in purgat'ry he waxeth ripe.[23]
This meaning also was spoken by the Exalted One; so I have heard.
— 19 —
Unity in the Saṅgha
[19.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'One thing, monks, when it comes to pass in the world, does so to the profit, to the happiness of many folk, comes to pass to the welfare, the profit, to the happiness of devas and mankind.
What one thing?
[12] Concord in the order.
Indeed, monks, when the order is harmonious, there are not mutual quarrels, mutual abuse, mutual exclusiveness and mutual betrayals.
Thereupon those who are at variance are reconciled, and between those who are at one there is further growth of unity.'[24]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
A blessed thing is concord in the order.
The friend of those who are in harmony,
Of concord fain and fixed in righteousness,
From peace from bondage he falls not away.
Making the concord of the Company
Age-long doth he rejoice i' the heaven world.
This meaning also was spoken by the Exalted One; so I have heard.
— 20 —
A Corrupt Mind
[20.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Here, monks, I discern a certain person of corrupt mind to be such because I compass his thoughts with [124] my mind;[25] and, if at this moment this person were to make an end, he would be put just so into purgatory according to his deserts.[26]
What is the reason for that?
His corrupt mind, monks.
Indeed it is because of a corrupt mind, monks, that in this way certain beings, when body breaks up, after death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[13] Here seeing a certain one corrupt of mind,
The Teacher[27] 'mid the monks set forth this meaning: —
'If at this time this person were to die
He would in purgatory rise again
Because of the corruption of his mind.'
Beings to th'ill-bourn go thro'mind corrupt.[28]
As one lays down what he has taken up,
So such an one, when body breaks up, weak
In wisdom rises up in purgatory.
This meaning also was spoken by the Exalted One; so I have heard.
Chapter III
The Ones
— 21 —
A Confident Mind
[21.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Here, monks, I discern a certain person with mind at peace to be such because I compass his thoughts with my mind; and [14], if at this moment this person were to make an end, he would be put just so into the heaven-world according to his deserts.
What is the reason for that?
His mind at peace.
Indeed it is because of a mind at peace, monks, that in this way certain beings, when body breaks up, after death arise again in the happy bourn, in the heaven world.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Here seeing a certain one with mind at peace,
The Teacher 'mid the monks set forth this saying:
'If at this time this person were to die,
In the happy bourn he would arise again.
Indeed the mind of him has come to peace.[29]
Thro'peace of mind men reach the happy bourn.
As one lays down what he has taken up,
So such an one, when body breaks up, strong
In wisdom rises up in the heaven-world?
This meaning also was spoken by the Exalted One; so I have heard.
■
— 22 —
Meritorious Deeds
[22.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Be not afraid of good things,[30] monks.
[15] This is a name for happiness, monks, for what is pleasant, [126] charming, dear and delightful, — this word "good things."
I myself, monks, am conscious of personally enjoying the fruit of good things done for many a long day, a fruit that is pleasant, charming, dear and delightful.
After developing for seven years, monks, a heart of goodwill, for seven aeons of rolling up and rolling out again[31] I came not back to this world.
When the aeon rolled up, monks, I was one of the company of Radiant Devas.[32]
When the aeon rolled out again, monks, I rose up again in the empty palace of a Brahma.[33]
There, indeed, monks, I was a Brahma, a Great Brahma, Conqueror, Unconquered One, All-Seeing,[34]
All-controller was I.
Thirty-six times, monks, I was Sakka, Lord of the Devas.
Countless hundreds of times, monks, I was a rājah, a wheel-rolling righteous dhamma-rājah, victorious over the four quarters, one who wins security in his kingdom, with the seven treasures endowed.
Such was I, not to speak of the times when I was ruler over a district only.
Then it was to me, monks, that this thought occurred:
'Of what deed, I wonder, is this the fruit, of what deed is it the ripening, that I am now of such mighty power and majesty?'
[127] Thereupon, monks, I had this thought:
'Why, this is the fruit of three deeds, the ripening of three deeds, that I am now of such mighty power and majesty; to wit, deeds of charity, self-control and abstinence.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Let that man train himself in doing good
That lasts for long and ends in happiness.[35]
[16] Let him make grow charity, the life of calm,
A heart of goodwill let him make to grow.
Making these three things grow that end in bliss[36]
The wise man surely doth arise again
In the happy world wherein no trouble is.[37]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 23 —
Diligence
[23.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'One thing, monks, if practised and made much of, wins both kinds of welfare and abides both for this present life and in that to come.[38]
What one thing?
Diligence in good things.
Indeed, monks, this one thing, if practised and made much of, wins both kinds of welfare and abides both for this present life and for that to come.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The wise praise diligence in virtuous deeds
He that is wise and diligent doth win
Twofold advantage; wins that which is good
[17] In this life and wins good in life to come.
Because he grasps wherein his 'vantage lies,[39]
The man inspired[40] doth win the name of wise.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 24 —
A Heap of Bones
[24.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:[41]
'Monks, the bones of a single person running on, faring on for an aeon, would make a cairn, a pile, a heap as great as Mount Vepulla, were there a collector of those bones and if the collection were not destroyed.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The pile of bones of (all the bodies of) one man
Who has alone one aeon lived,
Would make a mountain's height — so said the mighty seer —
Yea, reckoned high as Vipula
To north of Vulture's Peak, crag-fort of Magadha.
When he with perfect insight sees
The Ariyan truths: What suffering is and how it comes
And how it may be overpassed,[42]
[18] The Ariyan Eightfold Way, the way all Ill t'abate,
Seven times at most reborn, a man
Yet running on, through breaking every fetter down,
End-maker doth become of Ill.[43]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 25 —
Lying
[25.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I say there is no wicked deed that may not be committed by the man, the human being,[44] who has transgressed in one thing.
What one thing?
I mean the intentional uttering of falsehood.'
[129] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
By him who hath one single thing transgressed,[45]
By that same living man[46] who speaketh lies
And for another world[47] hath no regard
There is no wicked deed but may be done.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 26 —
Giving
[26.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, if beings knew, as I know, the ripening of sharing gifts,[48] they would not enjoy their use without sharing them, nor would the taint of stinginess obsess the heart and stay there.
Even if it were their last bit, their last morsel of food, they would not enjoy its use without sharing it, if there were anyone to receive it.
But inasmuch, monks, as [19] beings do not know, as I know, the ripening of sharing gifts, therefore they enjoy their use without sharing them, and the taint of stinginess obsesses their heart and stays there.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
If only beings knew — as said the mighty sage[49] —
The ripening of sharing gifts, how great the fruit thereof,
Putting away[50] the taint of stinginess, with heart
Made pure within, they would bestow in season due
When great the fruit of charity on Ariyans[51]
And giving food as gift to those deserving much[52]
From man-state falling hence givers to heaven go.
And they, to heaven gone, rejoice and there enjoy
In the fullness of their hearts' desire[53] the ripening
Of sharing gifts, the fruit of their unselfishness.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 27 —
The Development of Loving-kindness
[27.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, whatsoever grounds there be for good works undertaken with a view to rebirth,[54] all of them are not worth one sixteenth part of that goodwill which is the heart's release; goodwill alone, which is the heart's release, shines and burns and flashes forth in surpassing them.
Just as, monks, the radiance of all the starry bodies [20] is not worth one sixteenth part of the moon's radiance,[55] but the moon's radiance shines and burns and flashes forth in surpassing them, even so, monks, goodwill alone, which is the heart's release, shines and burns and flashes forth in surpassing good works undertaken with a view to rebirth.
Just as, monks, in the last month of the rains, in autumn time, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness from the heavens and shines and burns and flashes forth, — even so, monks, whatsoever grounds there be for good works works undertaken with a view to rebirth, all of them are not worth one sixteenth part of that goodwill which is the heart's release; goodwill alone, which is the heart's release, shines and burns and flashes forth in surpassing them.
Just as, monks, in the night at time of daybreak the star of healing[56] shines and burns and flashes forth, even so, whatsoever grounds there be for good works undertaken with a view to rebirth, all of them are not worth one sixteenth part of that goodwill which is the heart's release.
[21] Goodwill, which is the heart's release, alone shines and burns and flashes forth in surpassing them.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Whoso doth make goodwill to grow
Boundless and thereto sets his mind,
Seeing the end of birth's substrate,
In him the fetters are worn thin.
[131] If with a heart unsoiled one feel
Goodwill towards a single being,
He is a good man (just) by that.
Compassionate of heart to all
The Ariyan worketh boundless weal.
Those royal seers[57] who, conquering
The creature-teeming earth, have ranged![58]
Round and about with sacrifice
(The sacrifice of Horse and Man,
The Peg-thrown Site, that called the Drink
Of Victory, the Bolts Withdrawn)[59] —
Such do not share one sixteenth part
Of the heart of goodwill made to grow,
Just as the radiance of the moon
Outshineth all the starry host.
Who smites not nor makes others slay,[60]
Robs not nor makes others to rob,
Sharing goodwill[61] with all that lives,
He hath no hate for any one.
This meaning also was spoken by the Exalted One; so I have heard.
(Here ends the collection of twenty-seven suttas of The Ones.)
II
The Twos
Chapter I
— 28 —
Living in Discomfort
[28.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, possessed of two things a monk in this very life lives painfully, [23] harassed and tormented, and, when body breaks up, after death the ill-bourn for him may be looked for.[62]
What two things?
Not guarding the door of the sense-faculties and lack of restraint in eating.
Possessed of these two things ... the ill-bourn for him may be looked for.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Eye, ear, nose, tongue and body, therewith mind —
These doorways if a monk neglect to guard,
In eating unrestrained and uncontrolled
In the faculties of sense, he meets with pain,
With pain of body, pain of mind. Tormented
By body that burns and mind that burns, alike
By day and night such liveth painfully.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 29 —
Living in Comfort
[29.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, possessed of two things a monk in this very life lives happily, unharassed, free from torment, and, when body breaks up, after death [24] the happy bourn for him may be looked for.
What two things?
The guarding of the door of the sense-faculties and modera- [133] tion in eating.
Possessed of these two things a monk in this very life lives happily, unharassed, free from torment, and, when body breaks up, after death the happy bourn for him may be looked for.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Eye, ear, nose, tongue and body, therewith mind —
These doorways if a monk keep guarded well,
In eating well restrained and well controlled
In the faculties of sense, he meets with ease,
With ease of body, ease of mind. With body
That burneth not, with mind that burneth not,
By day and night such liveth happily.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 30 —
Remorse
[30.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these two things sear (the conscience).[63] [25]
What two things?
Herein, monks, a certain one has done no lovely deed, has done no profitable deed, has given no shelter to the timid[64]; he has done evil, cruel,[65] wrongful deeds.
At the thought: 'I have done no lovely deed', he is tormented.
At the thought: 'I have done evil', he is tormented.
These are the two things which sear (the conscience).'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Guilty of doing wrong with body or speech
Or thought or whatever else is reckoned sin;
Not having done a profitable deed,
But having done full many an evil one,
When body breaks up, he, the weak in wisdom.
In purgatory rises up again.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 31 —
Non-remorse
[31.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these two things sear not (the conscience).
What two things?
Herein, monks, a certain one has done a lovely deed, has done a profitable deed, has given shelter to the timid; he has done no evil, cruel, wrongful deeds.
At the thought: 'I have done a lovely deed', he is not tormented.
At the thought: 'I have done no evil', he is not tormented.
These are the two [26] things, monks, which sear not (the conscience).'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Giving up doing wrong with body or speech
Or thought or whate'er else is reckoned sin,
Not having done unprofitable deeds,
But having done full many a goodly deed,
When body breaks up, being strong in wisdom,
He in the heaven-world doth rise again.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 32 —
Behaviour (1)
[32.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, possessed of two things a person is cast into purgatory according to his deserts.[66]
What two things?
Wrongful habit[67] and wrongful view.
Possessed of these two things a person is cast into purgatory according to his deserts.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
A mortal having these two things,
Wrongful habit and wrong view,
When body breaks up, weak in wisdom,
In purgatory rises up.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 33 —
Behaviour (2)
[33.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, possessed of two things a person is put into heaven according to his deserts.
[27] What two things?
Good[68] habit and good view.
Possessed of these two things a person is put into heaven according to his deserts.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
A mortal having these two things,
Habit that's good and view that's good,
When body breaks up, strong in wisdom,
Doth rise up in the heaven world.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 34 —
Ardour
[34.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, a monk who is void of zeal and unscrupulous cannot grow to perfect insight, cannot grow to Nibbāna, cannot grow to win[69] the unsurpassed freedom from the bond.
But a monk who is zealous and scrupulous can grow to perfect insight, can grow to Nibbāna, can grow to win the unsurpassed freedom from the bond.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Void of zeal, unscrupulous,
Sluggish, lacking energy —[70]
Who is full of sloth and torpor,
Shameless and irreverent —
Such a monk cannot become
Fit to reach supreme insight.
[28] But heedful, in his musing shrewd,[71]
Ardent, scrupulous and zealous,
Cutting the bond of birth-and-eld,
In this very life (on earth)
One may reach insight supreme.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 35 —
Not Deceiving (1)
[35.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, this Brahma-life is not lived[72] for the sake of deception, for the sake of cajoling folk, for the sake of gain, honour, reputation and profit,[73] with the idea of "let folk know me as such and such."
No, monks, this Brahma-life is lived for the sake of self-restraint and abandoning.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
For self-restraint and for abandoning,
Heedless of what men say,[74] this Brahma-life
Did that Exalted One proclaim as going
Unto the plunge into Nibbāna ('s stream).
This is the way whereon great souls,[75] great seers
[29] Have fared; and they who, as the Buddha taught,
Attain to that will make an end of III,
E'en they who what the Teacher taught perform.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 36 —
Not Deceiving (2)
[36.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, this Brahma-life is not lived for the sake of deception, for the sake of cajoling folk, for the sake of gain, honour, reputation and profit, with the idea of "let folk know me as such and such."
No, monks, this Brahma-life is lived for the sake of seeing into things and understanding them.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
For seeing into things and understanding,
Heedless of what men say, this Brahma-life
Did that Exalted One proclaim as going
Unto the plunge into Nibbāna ('s stream).
[137] This is the way whereon great souls, great seers
Have fared; and they who, as the Buddha taught,
Attain to that will make an end of III,
E'en they who what the Teacher taught perform.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 37 —
Happiness
[37.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, possessed of two things [30] in this very life a monk lives much at ease, nay, much in happiness,[76] is stoutly bent[77] on the ending of the cankers.
What two things?
Strong emotion on occasions for emotion[78] and, being thrilled thereby, the making of a strong effort.
Possessed of these two things a monk lives much at ease, nay, much in happiness, is stoutly bent on the ending of the cankers.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
One who hath wisdom should be strongly thrilled
At thrilling times. A monk discreet and ardent
Should thoroughly examine things by wisdom.
So dwelling ardent, living a life of peace,[79]
And not elated, but to calmness given,
He should attain the ending of the cankers.
This meaning also was spoken by the Exalted One; so I have heard.
Chapter II
— 38 —
Often Occurring Thoughts
[31] [38.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, two trains of thought much occupy the Wayfarer, the arahant who is rightly awakened, — the thought of serenity and the thought of seclusion.
Monks, the Wayfarer delights in and enjoys doing harm to none.
This same Wayfarer, monks, is much occupied by such a train of thought as this:
'By this way of living I do no harm to anything at all, be it movable or fixed.'[80]
Monks, the Wayfarer delights in and enjoys seclusion.
This same Wayfarer, monks, who delights in and enjoys seclusion, is much occupied by such a train of thought as this:
'Whatsoever is unprofitable has been left behind.' [32] Wherefore, monks, do ye also dwell delighting in and enjoying doing harm to none.
If ye dwell so delighting, so enjoying ... this same train of thought will much occupy you:
'By this way of living we do no harm to anything, be it movable or fixed.'
Monks, do ye also delight in and enjoy seclusion.
If ye so dwell ... this same train of thought will much occupy you:
What is unprofitable?
What has not been left behind?
What have we left behind?'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Two trains of thought do occupy the mind
Of the Wayfarer, the Awakened One,
Who beareth things that others cannot bear, —[81]
Serenity (the thought he spake of first),
Thereafter was seclusion uttered next.[82]
[139]Dispeller of the darkness, gone beyond,
That mighty seer who hath won mastery,
Freed of the cankers, even he who was
Vessantara,[83] set free by slaying craving,
That sage, I say, here wearing his last body, —
[33] By conquering Māra[84] eld hath conquered.
As on a crag on crest of mountain standing
A man might watch the people far below,
E'en so doth he, in wisdom fair,[85] ascending,
The seer of all, the terraced heights of truth,[86]
Look down,[87] from grief released, upon the nations
Sunken in grief, oppressed with birth and age.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 39 —
Dhamma-teachings
[39.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, two dhamma-teachings of the Wayfarer Arahant, a rightly awakened one, take place one after the other.[88]
What two?
"Look at evil as evil" is the first dhamma-teaching.
"Seeing evil as evil, be disgusted therewith, be cleansed of it, be freed of it" is the second dhamma-teaching.'
[140] These two dhamma-teachings of the Wayfarer take place one after the other.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Of the Wayfarer, the awakened one,
Who hath compassion on all things that be,
Behold the way of speech[89] and teachings twain:
[34] 'Evil behold for what it is, and then
Conceive disgust for it: with heart made clean
Of evil, ye shall make an end of Ill.'
This meaning also was spoken by the Exalted One; so I have heard.
■
— 40 —
Knowledge
[40.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, ignorance leads the way to the attainment of unprofitable things; shamelessness and disregard of blame follow after.[90]
But, monks, knowledge leads the way to the attainment of profitable things, shrinking and fear of blame[91] follow after.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Whatso be these ill-bourns in this world and the next,
All rooted are in ignorance, of lust compounded.
And since the wicked man is void of shame, and hath
No reverence, therefore he worketh wickedness,
And through that wickedness he to the Downfall goes.
Wherefore forsaking longing, lust and ignorance
And causing knowledge to arise in him, a monk
Should give up, leave behind, the ill-bourns one and all.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 41 —
Deprived of Wisdom
[41.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, those beings have indeed fallen away who have fallen away from the Ariyan insight.
Not only [141] in this life do they live painfully, in vexation, trouble and distress, but, when body breaks up, after death the ill-bourn may be looked for for them.
Monks, those beings who have not fallen away from the Ariyan insight indeed have not fallen away.
They both in this life live happily without vexation, trouble and distress, and, when body breaks up, after death for them the happy bourn may be looked for.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Thro' falling from the insight lo! the world
With deva world on name and shape is bent
In the belief that this thing is the truth.
But best of all things in the world is insight
By which one to Nibbāna goes, and knows
Rightly the utter end of birth-and-death.[92]
[36] Those thoughtful ones who fully are awake,
Who insight have and their last body wear,
Both devas and mankind long to behold.[93]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 42 —
The Bright Protectors
[42.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these two bright things guard the world.
What two?
Shrinking and fear of blame.
Monks, if these two bright things did not guard the world, there would be here no distinguishing between mother and mother's sister and mother's brother's wife, between one's teacher's wife and those of men revered; but the world would fall into promiscuity, as is the case with goats, sheep, poultry, pigs, dogs and jackals.
But, [142] monks, since these two bright things do guard the world, therefore there is distinguishing between mother and mother's sister and mother's brother's wife, between one's teacher's wife and those of men revered.'[94]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
In whom no shame and fear of blame exists
Ever[95] and always, they (to the womb) descending,[96]
Grounded on seed,[97] to birth-and-death go on.
But they in whom are shame and fear of blame
[37] Ever established firmly, in the Brahma-life
Grounng, those good men more-becoming end.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 43 —
The Not-born
[43.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:[98]
'Monks, there is an unborn, a not-become, a not-made, a not-compounded.
Monks, if that unborn, not-become, not-made, not-compounded were not, there would be apparent no escape from this that here is born, become, made, compounded.
But, monks, since there is an unborn, not-become, not-made, not-compounded therefore the escape from this that here is born, become, made, compounded is apparent.[99]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The born, become, produced, compounded, made,[100]
And thus not lasting, but of birth-and-death
An aggregate, a nest of sickness,[101] brittle,
A thing by food supported, come to be, —
'Twere no fit thing to take delight in such.
[143]
Th'escape therefrom, the real, beyond the sphere
Of reason, lasting, unborn, unproduced,
[38] The sorrowless, the stainless path that ends
The things of woe, the peace from worries,[102] — bliss.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 44 —
The Nibbāna-element
[44.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these two conditions[103] of Nibbāna.
What two?
The condition of Nibbāna with the basis still remaining and that without basis.
Of what sort, monks, is the condition of Nibbāna which has the basis still remaining?
Herein, monks, a monk is arahant, one who has destroyed the cankers, who has lived the life, done what was to be done, laid down the burden,[104] won the goal,[105] worn out the fetter of becoming, one released by perfect knowledge.
In him the five sense-faculties still remain, through which, as they have not yet departed,[106] he experiences sensations pleasant and unpleasant, undergoes pleasure-and-pain.
In him the end of lust, malice and delusion, monks, is called "the condition of Nibbāna with the basis still remaining."
And of what sort, monks, is the condition of Nibbāna that is without basis?
Herein a monk is arahant, one who has destroyed the cankers, who has lived the life, done what was to be done, laid down the burden, won the goal, worn out the fetter of becoming, one released by perfect knowledge, but in him in this very life all things that are sensed have no delight for him, they have become cool.[107]
This is called "the condition of Nibbāna without basis."
So, monks, these are the two conditions of Nibbāna.'
[144] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
These two Nibbāna-states are shown by him
Who seeth, who is such[108] and unattached.
One state is that in this same life possessed
[39] With base remaining, tho' becoming's stream[109]
Be cut off. While the state without a base
Belongeth to the future, wherein all
Becomings utterly do come to cease.
They who, by knowing this state[110] uncompounded
Have heart's release, by cutting off the stream,
They who have reached the core of dhamma,[111] glad
To end, — such have abandoned all becomings.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 45 —
Living in Seclusion
[45.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye delight in solitary communing; delighted by solitary communing, given to mental calm in the inner self, not neglecting[112] musing, possessed of insight, do ye foster resort to empty places?[113]
One of two fruits is to be looked for in those who delight in solitary communing; delighted by solitary communing, given to mental calm in the inner self, not neglecting musing, possessed of insight, namely, gnosis[114] in this very life or, if there be still a basis, not-return to this world.'[115]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
They who with heart at peace discriminate,
Thoughtful and musing, rightly dhamma see,
[40] Their passions they do closely scrutinize.[116]
For being fain for seriousness and seeing
Peril in wantonness, they are not the sort
To fail, but to Nibbāna they are close.[117]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 46 —
The Benefits of the Training
[46.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye dwell for the profit of the training, for the sake of further wisdom, of the essence of release, of the mastery of mindfulness.[118]
Monks, of those who dwell for the sake of profit of the training, for the sake of further wisdom, of the essence of release, of the mastery of mindfulness one of two fruits is to be expected, gnosis in this very life, or, if there be still a basis, not-returning (to this world).'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Perfected pupil,[119] who hath surety won[120]
And won the higher wisdom, seen births end,
That sage, I say, here wearing his last body,
By conquering Māra[121] eld hath conquered.
Wherefore for musing fain, of mind composed,
[41] Ardent and seeing the end of births, 0 monks,
By overwhelming Māra with his host,
Become ye those who birth-and-death transcend.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 47 —
Vigilance
[47.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, a monk should be wakeful, he should dwell mindful, composed, peaceful, happy, serene, and in such states he should see the proper time for things that are profitable.
If a monk be wakeful and dwell mindful, composed, peaceful, happy, serene, and in such states seeing the proper time for things that are profitable one of two fruits is to be looked for, either gnosis in this very life, or, if there be yet a basis, not-returning (to this world).'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[146] Ye watchers, hear ye this. Sleepers, awake!
Better than sleep is watchfulness. There is
No fear for him that watcheth. [42] Whoso watches,
Mindful, composed, peaceful, serene and happy,
He dhamma searching throughly in due season
Rising to oneness[122] drives away the gloom.
Wherefore rouse ye and practise wakefulness.
The ardent monk, discriminating, wins
The musing, cuts the bond of birth-and-eld.
In this same life he wins wisdom supreme.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 48 —
A State of Misery
[48.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these two are doomed to the Downfall, to Purgatory, if they abandon not their fault.
What two?
He who being no liver of the Brahma-life claims to be such, and he who harasses the one who lives the Brahma-life completely and purely (by charging him) baselessly with lapse therefrom.[123]
These are the two doomed to the Downfall, to Purgatory, if they abandon not their fault.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The liar reaches hell[124] and he who says
He did not what he did:
[43] Both are the same hereafter, men of crooked ways.
And many a one the yellow gown who wears,
Wicked and uncontrolled,
By reason of his evil deeds in hell[124] appears.
[147] Better for him a red-hot iron ball,
One mass of fire, to swallow,
Than wicked, uncontrolled, to eat the country's food.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 49 —
Held by Views
[49.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, hindered by two views to which they resort,[125] both devas and mankind stick fast,[126] while some go to excess,[127] and some who have sight see aright.
And how, monks, do some stick fast?
Monks, devas and mankind delight in becoming, rejoice in becoming, take pleasure in becoming.
When teaching is proclaimed for making becoming to cease, their heart springs not up thereat, it is not calmed, is not settled, is not drawn to it.
Thus, monks, some stick fast.
And how, monks, do some go to excess?
On the other hand some are afflicted by becoming, humiliated thereby, and loathing becoming they take pleasure in not-becoming.[128]
They say:
'My good sir, [44] inasmuch as, when body breaks up, after death this self[129] is annihilated, destroyed, it exists not after death.
This view is the real one, the excellent, the true view.'[130]
Thus, monks, some go to excess.
And how, monks, do some who have sight see aright?
Herein, monks, one sees what has become as having become.
So seeing he is set on revulsion, on passionlessness, on making an end.
That, monks, is how they who have sight do see aright.'
[148] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
He who,[131] beholding what has become as such,
And how to pass beyond what has become,
By the utter end of craving is released
In that which really is,[132] — he comprehending
What has become, — that monk from craving freed
For births or high or low,[133] by ending
What has become, goes no more to becoming.
This meaning also was spoken by the Exalted One; so I have heard.
(Here ends the collection of twenty-two suttas of The Twos.)
III
The Threes
Chapter I
— 50 —
Roots
[50.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[45] 'Monks, there are these three roots of evil.
What three?
Lust is a root of evil, hate is a root of evil, delusion is a root of evil.
These are the three roots of evil.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Lust, hatred and delusion
Ruin the man of wicked heart;
They are begotten in himself[134]
Like the lush growth of pith-and-stem.[135]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 51 —
Elements
[51.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three elements.[136]
What three?
The element of form, that of the formless, and the element of ending.
These are the three elements.'
[150] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Who Rūpa-world-conditions comprehend,[37]
In the Arūpa-worlds well stablished in the formless [46] they who are released
Who are released by making (things) to cease,
Those folk are they who have left death behind.
With his own person[138] reaching the deathless element,
That element that hath no base, and of himself
Discovering renunciation of the base,
He, canker-free, the perfectly awakened one,
Doth thus proclaim the sorrowless, the stainless way.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 52 —
Feelings (1)
[52.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three feelings.[139]
What three?
Pleasant feeling, painful feeling, and feeling that is neither painful nor pleasant.
These are the three feelings.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Collected, 'ware, the mindful follower
Of the awakened one well understands
Feelings and how they come to be, and where
They cease, and what the way to feelings' end.
The monk who hath an end of feelings made
No longer hungereth. He is set free.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 53 —
Feelings (2)
[47] [53.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three feelings.
What three?[140]
[151] Pleasant feeling, painful feeling and feeling that is neither painful nor pleasant.
Pleasant feeling, monks, should be looked upon as pain, painful feeling should be looked upon as a barb, feeling that is neither painful nor pleasant should be looked upon as impermanent.
Monks, when pleasant feeling is looked upon as pain, painful feeling looked upon as a barb, and feeling that is neither painful nor pleasant looked upon as impermanent by a monk, that monk is called "rightly seeing."
He has cut off craving, broken the bond, by perfect comprehension of conceit he has made an end of Ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Who looks on pleasure as an ill, and pain
As a barb, the neutral as impermanent,
That monk indeed sees rightly. When released
Thereby, master of supernormal lore,[141]
Calmed sage is he who hath escaped the yoke![142]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 54 —
Search (1)
[48] [54.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three longings.[143]
What three?
The longing for sensual delights, the longing for becoming and the longing for the Brahma-life.
These are the three longings.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Collected, 'ware, the mindful follower
Of the Awakened One well understands
Longings, and how they come to be, and where
They cease, and what the way to longings' end.
The monk who hath an end of longings, made
No longer hungereth. He is set free.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 55 —
Search (2)
[55.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three longings.
What three?
The longing for sensual delights, the longing for becoming and the longing for the Brahma-life.
These are the three longings.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The longing for delights of sense, becoming[144]
The longing for to live the Brahma-life —
These three accumulations of wrong view
[49] Become perversion of the truth. In him
Who from all sensual lust is purified,
Who by destroying craving is set free,
Longings are left, wrong views are rooted out.
A monk who hath of longings made an end
Is void of yearning, no more questioneth.[145]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 56 —
Taints (1)
[56.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three cankers.
What three?
The canker of lust, the canker of becoming, the canker of ignorance.
These are the three cankers.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Collected, 'ware, the mindful follower
Of the Awakened One well understands
Cankers and how they come to be, and where
They cease and what the way to cankers'end.
The monk who hath an end of cankers made
No longer hungereth. He is set free.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 57 —
Taints (2)
[57.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three cankers.
What three?
The canker of lust, the canker of becoming, the canker of ignorance.
These are the three cankers.'
[153] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[50] He who hath slain lust's canker and discarded
Ignorance, and the canker of becoming
Ended, without attachment is released.
He weareth his last body {in the world)
For he hath routed Māra and his mount,[146]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 58 —
Craving
[58.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three cravings.[147]
What three?
The craving for lust, the craving for becoming, and the craving for ending becoming.
These are the three cravings.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Fettered with craving's fetter, with hearts that lust
For becoming of all sorts,[148] in Māra's bondage
Those folk, those beings, not freed from the bond,
Going to birth-and-death go faring on.
But who abandon craving, freed from craving
For becoming of all sorts, who in the world
Have gone beyond, have reached the cankers' end.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 59 —
Māra's Domain
[59.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, possessed of three things [51] a monk passing beyond the realm of Māra shines like the sun.
What three things?
Herein a monk is possessed of a master's group of virtues, of a master's group of concentration, of a [154] master's group of wisdom.[149]
Possessed of these three things a monk, passing beyond the realm of Māra, shines like the sun.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Virtue and concentration, wisdom too —
In whom these {three) are throughly made to grow,
He, passing Māra's realm, shines like the sun.
This meaning also was spoken by the Exalted One; so I have heard.
Chapter II
— 60 —
Grounds for Making Merit
[60.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three grounds for good works.[150]
What three?
The ground for good works consisting of charity, that consisting of virtue and the ground for good works consisting of making-to-grow.[151]
These are the three.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[52] Let that man train himself in doing good
That lasts for long and ends in happiness,[152]
Let him make grow charity, the life of calm,
A heart of goodwill let him make to grow.
Making these three things grow that end in bliss
The wise man surely doth arise again
In the happy world wherein no trouble is.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 61 —
Eyes
[61.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three eyes.
What three?
The eye of flesh, the deva eye and the wisdom eye.[153]
These are the three.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
The eye of flesh, the deva eye
And wisdom's eye, vision supreme —
These are the eyes, the visions three
Revealed by the Man supreme.
The genesis of fleshly eye,
The way of eye in deva-sight,
And whence (our) knowledge took its rise; —
The eye of insight unsurpassed
Whoso doth come that eye to know
Is from all ill and sorrow freed.[154]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 62 —
Faculties
[62.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[53] 'Monks, there are these three controlling faculties.[155]
What three?
The consciousness: 'I shall know the unknown', the consciousness of gnosis, the consciousness of one who has realized gnosis.
These are the three controlling faculties.'
[156] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
To the pupil training, in the straight way walking,[156]
By ending (of his sins) first cometh knowledge;
Straight[157] follows gnosis; by that gnosis freed
He knows in very truth: Sure is my freedom,
By wearing out the fetter of becoming.
He truly with the faculties endowed
Is calm, and in the abode of calm delighting
He weareth his last body (in the world),
For he hath routed Māra and his mount.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 63 —
Time
[63.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three times.
What three?
Past time, future time and present time.
These are the three.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Men, 'ware alone of what is told by names,[158]
Take up their stand on what is so expressed.
[54] If this they have not rightly understood,
They go their ways under the yoke of death.
He who hath understood what is expressed[159]
Concerning him-who-speaks no fancies builds;
For by his mind he hath attained release;
Won is th'abode of peace incomparable.
He truly with this gift of knowing names
Is calm, and in the abode of calm delighting
With calm deliberation lives the life,[160]
Standing on Dhamma; such an one goes not
By any name:[161] perfect in lore is he.[162]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 64 —
Misconduct
[64.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three evil practices.
What three?
Evil practice of body, speech and mind.
These are the three.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Doing ill deeds of body, speech and mind,
Or whatsoever else is deemed a sin,
[55] Not doing profitable deeds, but doing
Many a deed unprofitable, he,
When body breaks up, being weak in wisdom,
In purgatory rises up again.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 65 —
Good Conduct
[65.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three good practices.
What three?
Good practice of body, speech and mind.
These are the three.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Leaving ill deeds of body, speech and mind,
Or whatsoever else is deemed a sin,
Leaving unprofitable deeds, but doing
Many a deed that's profitable,
when Body breaks up, being strong in wisdom,
In the heaven world he rises up again.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 66 —
Purity
[66.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three forms of purity.[163]
What three?
[158] Purity of body, speech and mind.
These are the three.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
He who is pure in body, speech and mind
Cankerless, clean and blessed with purity, —
[56] They call him 'one who hath abandoned all.'
This meaning also was spoken by the Exalted One; so I have heard.
■
— 67 —
Perfection
[67.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three perfections.[164] What three?
Perfection of body, speech and mind.
These are the three.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Perfect in body, speech and mind, a sage
Cankerless, sinless, with saintly silence blessed,
'Sin-washer'[165] is the name they give to him.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 68 —
Attachment (1)
[68.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, in whomsoever lust is not abandoned, hatred is not abandoned, delusion is not abandoned, of such an one it is said, "he is bondman to Mara, Mara's noose encompasses him,[166] he is at the mercy of the Evil One."
But, monks, in whomsoever lust is abandoned, hatred is abandoned, delusion is abandoned, of such an one it is said, "he is freed from Māra's bondage, Māra's noose is loosed from him, he is not at the mercv of the Evil One."'
[159] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[57] Who lust and hate and ignorance hath left,'[167]
Him they call 'one whose self is made to grow,'[168]
'One become Brahma,' 'He who hath thus come'
'Awakened One,' 'who hath passed fear and dread,'
And 'one who hath the all abandoned.'
This meaning also was spoken by the Exalted One; so I have heard.
■
— 69 —
Attachment (2)
[69.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, in whatsoever monk or nun[169] lust, hatred and delusion are not abandoned, of such an one it is said, "he has not crossed the ocean with its waves, its billows, its whirlpools, its sharks and demons."[170]
But, monks, in whatsoever monk or nun lust, hatred and delusion are abandoned, of such an one it is said, "he has crossed the ocean with its waves, its billows, its whirlpools, sharks and demons.
Crossed over, gone beyond is he; that brahmin stands upon the shore."'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Who lust and ignorance and hate hath left.
He hath crossed o'er this ocean with its sharks,
With its demons and fearsome waves impassable.
[58] Bond-free, escaped from death and without base,
Transcending sorrow, to become no more,
Evanished, incomparable one —[171]
He hath befooled the King of Death, I say.[172]
This meaning also was spoken by the Exalted One; so I have heard.
■
Chapter III
— 70 —
Wrong View
[70.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I have seen beings habitually practising evil practice of body, speech and mind; who upbraid the Ariyans, who are persons of depraved view, heaping up action depending thereon.[173]
Such, when body breaks up, after death rise up again in the Waste, the Ill-bourn, the Downfall, in Purgatory.
These words, monks, I utter, not hearing them spoken by any other recluse or brahmin. [59]
Therefore, monks, as I myself have known, myself have seen, myself have observed this thing, I say these words, to wit:
"I have seen beings habitually practising evil practice of body, speech and mind; who upbraid the Ariyans, who are persons of depraved view, heaping up action depending thereon.
Such, when body breaks up, after death rise up again in the Waste, the Ill-bourn, the Downfall, in Purgatory."'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Wrongly directing mind and uttering[174]
Speech wrongly, wrongly doing deed with body,
A person here of little learning,[175]
who Hath done no good deeds here in his short life,
When body breaks up, being weak in wisdom,
In purgatory rises up again.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 71 —
Right View
[71.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I have seen beings habitually practising good practice of body, speech and mind, [60] no upbraiders of the Ariyans, persons of right view, and heaping up action depending thereon.
Such, when body breaks [161] up, after death rise up again in the happy bourn, in the heaven world.
These words, monks, I utter, not hearing them from any other recluse or brahmin.
Therefore, monks, as I myself have known, myself have seen, myself have observed this thing, I say these words, to wit:
"I have seen beings habitually practising good practice of body, speech and mind, no upbraiders of the Ariyans, persons of right view, and heaping up action depending thereon.
Such, when body breaks up, after death rise up again in the happy bourn, in the heaven world."'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Rightly directing mind and uttering
Speech rightly, rightly doing deed with body,
A person here of widespread learning, who
Has done deeds worthy here in his short life,
When body breaks up, being strong in wisdom,
Arises in the heaven world again.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 72 —
Escape
[61] [72.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three elements of escape.[176]
What three?
This escape from lusts which is renunciation, this escape from forms which is the formless existence, and this escape from whatsoever has become, is compounded, has arisen by the law of causation, — which is making to cease.
These are the three elements of escape.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Knowing th'escape from lusts, overpassing forms,
Reaching the calming of all things compounded,
He who in every way dwells ardently,
That monk indeed sees rightly. When released
Thereby, master of supernormal lore,
Calmed sage is he who hath got past the yoke.[177]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 73 —
More Peaceful
[62] [73.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, things formless are more real[78] than forms; making to cease is more real than things formless.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Those beings who have gone to Rūpa-world
And those who in Arūpa-world remain,
Not understanding making (things) to cease,
Back to renewed becoming do return.
But they who comprehend the Rūpa-world,
In the Arūpa-worlds well[179] stablished,
Who are released by making (things) to cease, —
Those folk are they who have left death behind.
With body reaching deathless element
That hath no base, and of himself discovering
Renunciation of the base, that One
Who's canker-free, the Perfectly Awakened,
Proclaims the sorrowless, the stainless Way.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 74 —
Sons
[74.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three sons to be found existing in the world.
What three?
[63] The superior-born, the like-born, and the base-born.
And of what sort, monks, is the superior-born?
Herein, monks, a son has parents who have not gone to a Buddha as resort, not gone to Dhamma as resort, not gone to the Order as resort; who are not averse from killing and stealing, from wrong practice in lusts, from falsehood, from occasions of carelessness in the use of wine, spirits and strong drink, who are immoral, of an evil nature.
And this son is one who has gone to a [163] Buddha as resort, gone to Dhamm as resort, gone to the Order as resort; who is averse from killing and stealing, from wrong practice in lusts, from falsehood, from occsions of carelessness in the use of wine, spirits and stong drink, who is virtuous, of a lovely nature.
In this way, monks, a son is superior-born.
And of what sort, monks, is the son who is like-born?
In this case a son has parents who have gone to a Buddha as resort, gone to Dhamm as resort, gone to the Order as resort; who is averse from killing and stealing, from wrong practice in lusts, from falsehood, from occsions of carelessness in the use of wine, spirits and stong drink, who is virtuous, of a lovely nature.
And their son is one who has gone to a Buddha as resort, gone to Dhamm as resort, gone to the Order as resort; who is averse from killing and stealing, from wrong practice in lusts, from falsehood, from occsions of carelessness in the use of wine, spirits and stong drink, who is virtuous, of a lovely nature.
In this way, monks, a son is like-born.
And of what sort, monks, is the son who is worse-born?
In this case, monks, a son has parents who have gone to a Buddha as resort, gone to Dhamm as resort, gone to the Order as resort; who is averse from killing and stealing, from wrong practice in lusts, from falsehood, from occsions of carelessness in the use of wine, spirits and stong drink, who is virtuous, of a lovely nature.
But they have a son who has not gone to a Buddha as resort, not gone to Dhamma as resort, not gone to the Order as resort; who is not averse from killing and stealing, from wrong practice in lusts, from falsehood, from occasions of carelessness in the use of wine, spirits and strong drink, who [64] is immoral, of an evil nature.
In this way, monks, a son is worse-born.
So these are the three sons to be found existing in the world.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Wise men desire a son superior-born Or like-born, wish not for a son worse-born,
One who will be a burden to the clan.[180]
But sons like these, who in the world become
Lay-followers, with faith and virtue blest,
Pleasant to speak to,[181] void of stinginess,
Just like the moon released from mass of clouds, —[182]
Such would be shining lights of companies.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 75 —
A Rainless Cloud
[75.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three persons found existing in the world.
What three?
The one who is like a drought, [164] the one who rains locally and the one who pours down everywhere.
And how, monks, is a person like a drought?
Herein, monks, a certain person is not a giver to all alike, no giver of food and drink, clothing and vehicle, flowers, scents and unguents, bed, lodging and light to recluses and brahmins, to wretched and needy beggars.
In this way, monks, a person is like a drought.
And how, monks, is a person like a local rainfall?
In this case a person is a giver to some, but to others he gives not; be they recluses and brahmins or wretched, needy beggars, he is no giver of food and drink, clothing and vehicle, flowers, scents and unguents, bed, lodging and light. In this way a person is like a local rainfall.
And how, monks, does a person rain down everywhere?
In this case a certain person gives to all, be they recluses and brahmins or wretched, needy beggars; he is a giver of food and drink, clothing and vehicle, flowers, scents and unguents, bed, lodging and lights.
In this way a person rains down everywhere.
So these are the three sorts of persons found existing in the world.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Not to recluse and brahmin, not to the poor and needy,
Does he distribute gains of food, drink, sustenance:
One of the baser sort,[183] 'like to a drought' men call him.
To some he gives not, but with others shares his goods,
Shrewd folk call such a man 'like to a local shower.'
The man who rains alms everywhere,[184] and for all creatures
Compassion feels, doth scatter gladly everywhere.
'Give ye! Give ye!' he cries and, like a rain-cloud thundering
And rumbling, down he rains and fills uplands and slopes
[165] With drench of water. Just like that is such an one,
Lawfully gathering wealth by effort won, with food
[67] And drink, rightly the needy beings he regales.[185]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 76 —
Aspiring for Happiness
[76.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, aspiring for these three happinesses, the prudent man should guard virtue.
What three?
Aspiring thus:
'May praise come to me', the prudent man should guard virtue.
Aspiring thus:
'May wealth befall me', the prudent man should guard virtue.
Aspiring thus:
'When body breaks up, after death may I arise again in the happy bourn, in the heaven world', the prudent man should guard virtue.
Aspiring for these three happinesses the prudent man should guard virtue.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Wishing for three happy things,
Let the shrewd man virtue guard, —
Praise of men and wealth and gain;
Afterwards delight in heaven.
If the man who does no ill
Follow one who evil does,
He will be suspect of ill;
Ill-fame groweth up for him.
As the man one makes his friend,
[68] As the one he followeth,
Such doth he himself become;
He is like unto his mate.
Follower and following,
Toucher and the touched alike,
As a shaft with poison smeared[186]
Poisons all the bunch unsmeared,[187]
Both are fouled. A man inspired[188]
In the fear of being soiled
Should not company with rogues.
[166] If a man string putrid fish
On a blade of kusa grass,
That same grass will putrid smell.
So with him who follows fools.
If a man wrap frankincense
In a leaf, that leaf smells sweet.
So with those who follow sages.
Mindful of that leaf-basket,[189]
Knowing what will him befall,[190]
The prudent man should company
With the good, not with the bad.
[69] To purgatory bad men lead;
The good bring to the happy bourn.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 77 —
Perishable
[77.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, this body is corruptible,[191] consciousness is of a nature to fade,[192] all substrates are impermanent, ill, and subject to change and decay.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Knowing the body as corruptible,[193] and knowing
That consciousness is bound to fade,[194] in bases seeing
A ground for fear, and understanding birth-and-death,
He having brought to pass the peace incomparable,
And having made the self to grow[195] awaits his hour[196]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 78 —
Like Elements
[70] [78.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'According to element,[197] monks, beings flow together, meet together with beings, thus:[ed2]
Those of low tastes flow together, meet together with beings of low tastes.
Beings of taste for the lovely flow together, meet together with beings of a like taste.
Both in past time, monks, according to element have beings flowed together, met together with beings, thus:
Those of low tastes flowed together, met together with beings of low tastes.
Beings of taste for the lovely flowed together, met together with beings of a like taste.
And in future times, according to element they will flowed together, met together with beings, thus:
Those of low tastes will flow together, met together with beiings of low tastes.
Beings of taste for the lovely will flow together, meet together with beings of a like taste.
So also in time present according to element beings flow together, meet together with beings.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Lust's jungle, of association born,
By not associating is cut down.
[71] A. one who, mounted on a puny plank,
Is in mid-ocean whelmed beneath the waves,
So even he of blameless life doth sink
When thrown together with the man of sloth.
Wherefore from such let him keep well apart —
The sluggard and the poor in energy.
Let him consort with those who live aloof,
With noble, eager, contemplative souls,
With men of constant quickened energies,
Yea, let him hold communion unth the wise![198]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 79 —
Falling Away
[79.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, in a pupil monk these three things conduce to falling away.
What three?
Herein, monks, a pupil monk is fond of business, delights therein, is given to fondness for business; he is [168] fond of gossip, delights therein, is given to fondness for gossip; he is fond of sleep, delights therein, is given to fondness for sleep.
These three things in a pupil monk conduce to falling away.
And these three things, monks, in a pupil monk conduce not to falling away.
What three?
Herein a pupil monk is not fond of business, does not delight therein, is not given to fondness for business; is not fond of gossip, does not delight therein, is not given to fondness for gossip; is not fond of sleep [72], delights not in sleep, is not given to fondness for sleep.
These are the three things, monks, in a pupil monk that conduce not to falling away.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
He who delights in business, gossip, sleep,
And is of mind unsettled, such a monk
Cannot be one to reach[199] wisdom supreme.
So let him have scant business and scant sloth,
Not be of mind unsettled. Such a man
Can become one to reach wisdom supreme.
This meaning also was spoken by the Exalted One; so I have heard.
Chapter IV
— 80 —
Unwholesome Thoughts
[80.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three unprofitable ways of thought.
What three?
Thought that is centred on self-esteem,[200] thought centred on gains, honours and reputation, and thought that is centred on worry about[201] other folk.
These are the three unprofitable ways of thought.'
[169] [73] This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
He who is given to self-esteem and sets great store
On gains and honours, loves the company of friends, —
Far from the ending of the fetters such an one.
But he who gives up sons and cattle,[202] marriage-rites[203]
And heaping up of riches, — such a monk is one
Who can become the man to reach wisdom supreme.
This meaning also was spoken by the Exalted One; so I have heard.
■
[From this place the prefatory and concluding phrases are given only to the first and last sutta of each chapter. This may signify that they are later additions, or may be simply an abbreviation. At any rate these remaining suttas for the most part are longer and occur elsewhere in the Canon.][ed3]
— 81 —
Homage
[81.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I have seen beings[204] overwhelmed by, with minds infatuated by, getting favours, when body breaks up, after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory.
Monks, I have seen beings overwhelmed by, with minds infatuated by, failing to get favours, when body breaks up, after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory.
Monks, I have seen beings overwhelmed, with minds infatuated both by getting and not getting favours alike, [74] when body breaks up, after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory.
And this, monks, I say not having heard it of any other recluse or brahmin.[205] ... But as I myself have known, myself have seen, myself have observed [170] this thing, I say these words, to wit:
'Monks, I have seen beings overwhelmed by, with minds infatuated by, getting favours, when body breaks up, after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory.
Monks, I have seen beings overwhelmed by, with minds infatuated by, failing to get favours, when body breaks up, after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory.
Monks, I have seen beings overwhelmed, with minds infatuated both by getting and not getting favours alike, when body breaks up, after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
In whom, when favours fall upon him, or
When none are shown, the mind, steadfast, intent,
Sways not at all, for earnest is his life, —[206]
Him, the rapt muser, (of will) unfaltering,
[75] Of fine perception, of the vision seer,
Rejoicing that to grasp is his no more, —
Him do the people call in truth 'Good Man.'
This meaning also was spoken by the Exalted One; so I have heard.
■
— 82 —
Joyous Utterances
[82.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, among devas these three utterances[207] sound forth from time to time, according to the occasion.[208]
What three?
Monks, at such time as an Ariyan disciple, having got the hair of his beard shaved off, having donned the saffron robes, thinks about wandering forth from home to the homeless, at that time among the devas this utterance sounds forth:
"Here is an Ariyan disciple thinking about battling with Māra!"
This, monks, is the first utterance that sounds forth among the devas according to the occasion.
Then again, monks, at such time as an Ariyan disciple is dwelling centred on devotion to making the seven limbs of wisdom to increase, at that time among the devas this utterance sounds forth according to the occasion:
"Here is an Ariyan disciple doing battle with Māra!"
Then again, monks, at such time as an Ariyan disciple, by destroying the cankers, in this very life of himself recognizing it by more-power, attains to the heart's release that is canker-free, the release by insight, and abides therein, at that time among the devas this utterance sounds forth according to the occasion:
"Here is an Ariyan disciple who has conquered in battle!
Victorious [171] in the forefront of the fight he now abides!"[209]
This is the third utterance that sounds forth among the devas according to the occasion.
So these are the three utterances that sound forth from time to time among the devas according to the occasion.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[76] Beholding him victorious in the fight,
Disciple of the rightly wakened One,
Even the devas call aloud in honour
Of him the mighty one,[210] of wisdom ripe;[211]
'We worship thee, 0 thoroughbred of men!
For thou hast won the battle hard to win,
Routing by thy release (from birth-and-death)
The host of Death that could not hinder more'
Thus do they praise him who has won the goal.[212]
Surely the devas praise in him that thing
By which one goes to mastery of Death.[213]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 83 —
The Five Prognostic Signs
[83.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, when a deva is destined to fall[214] from a company of devas, five signs of warning are shown forth: his flowers fade, his garments are soiled, sweat exudes from the armpits, an ill colour pervades the body and the deva takes no delight in his deva-seat.
Then, monks, the devas observing the destiny of that deva to fall, cheer him up with three encouragements, saying:
"Go hence, friend, to the happy bourn!
[77] When you go there, win the gain that is good to win.
When you have won it, may you become well established therein."'
At these words a certain monk said to the Exalted One:
'Pray, sir, what is that which is reckoned by the devas a happy bourn, and what, sir, is that which for [172] devas is reckoned a gain good to win?
Pray, sir, what for devas is reckoned well established?'
'The state of man, monk, is for devas reckoned a going to the happy bourn.
Since one who has become a man acquires faith when the dhamma-discipline is set forth by the Wayfarer, this thing is reckoned a gain good to win.
When faith becomes ingrained in him, rooted and established in him, when it is strong, not to be uprooted[215] by any recluse or brahmin or deva or Māra or Brahma, or by anyone else in the world, — that is reckoned well established.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
When a deva falls from a company of devas,
Because his life is run, three sounds go forth
Of devas giving comfort:[216] 'Go hence, friend,
To the happy bourn, to fellowship with men!
Becoming man, win faith incomparable
In dhamma true. That faith ingrained in thee
Rooted, stablished, in Dhamma well proclaimed,
[78] Shall not be rooted up while life doth last.
Leaving ill deeds of body, speech and mind,
And whatsoever else is deemed a sin,[217]
Doing good deeds of body, speech and mind,
Of boundless merit, unattached thereto,
Then make the merit for thy future births[218]
Greater by giving, and settle other mortals[219]
In very dhamma, in the Brahma-life.'
Thus, when they know a deva is to fall,
They cheer him with these comfortable words,
And say: 'Come hither many times again.'
This meaning also was spoken by the Exalted One; so I have heard.
■
— 84 —
For the Welfare of Many
[84.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these three persons arising in the world arise for the profit of many folk, for the bliss of many [173] folk, out of compassion for the world, for the good, for the profit, for the bliss of devas and mankind.
What three?
Herein, monks, the Wayfarer arises in the world, arahant, a rightly awakened One, perfect in knowledge and conduct, a wellfarer, world-knower, unsurpassed driver of men to be driven, teacher of devas and mankind, awakened one, exalted one.
He teaches dhamma that is lovely in the beginning, lovely in the middle, lovely at the end (of life), both in the spirit and the letter.
He makes plain the Brahma-life, entirely complete and fully purified.
This, monks, is the first person who, arising in the world, arises for the profit of many folk, for the bliss of many folk, out of compassion for the world, for the good, for the profit, for the bliss of devas and mankind.
Next, monks, there is a disciple of that same teacher, who is arahant, canker-free, one who has lived the life, done the task, lifted the burden, attained his own welfare, utterly destroyed the fetter of becoming, who is perfectly released by knowledge.
He also teaches dhamma that is lovely in the beginning, lovely in the middle, lovely at the end (of life), both in the spirit and the letter.
He makes plain the Brahma-life, entirely complete and fully purified.
This, monks, is the second person who, arising in the world, arises for the profit of many folk, for the bliss of many folk, out of compassion for the world, for the good, for the profit, for the bliss of devas and mankind.
Then again, monks, there is a disciple of that same teacher, who is a pupil, who is faring on the Way,[220] who has heard much, who keeps the rules of good conduct.[221]
He also teaches dhamma that is lovely in the beginning, lovely in the middle, lovely at the end (of life), both in the spirit and the letter.
He makes plain the Brahma-life, entirely complete and fully purified.
This, monks, is the third person who, arising in the world, arises for the profit of many folk, for the bliss of many folk, out of compassion for the world, for the good, for the profit, for the bliss of devas and mankind.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
First in the world the Teacher, mighty sage,
Second to him the disciple who has made [80] The self to grow,[222] and third the pupil who
Is faring on the Way, who has heard much
And keeps the rules of virtue perfectly.
[174] These three, the best of devas and mankind,
Light-bringers, dhamma-speakers, ope[223] the door
Of the deathless, set free many folk from bondage.[224]
Who follows on the way well shown by him
The matchless leader of the caravan,
They make an end of III in this same life,
In the Wellfarer's teaching serious.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 85 —
Contemplating Foulness
[85.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye dwell observant of the foul[225] in body, and let concentration on inbreathing and outbreathing[226] in the self of each one of you be well set up before you; and do ye dwell observant of impermanence in all compounded things.
Monks, in those who dwell observant of the foul in body the passionate inclination to the element of the fair is abandoned.
When concentration on inbreathing and outbreathing in the self is well set up, inclination to [81] think of outward things associated with trouble exists not.
In those who dwell observant of impermanence in all compounded things what is (deemed) ignorance is abandoned, what is (deemed) knowledge arises.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
"seeing the calm Of all compounded things" is an 'unfortunate' wording. Masefield's "beholding calm where all formations are concerned" is not much better; Ireland: "seeing clearly the calming down of all formations"; Bhk. Thanissaro: "seeing the stilling of all fabrications."
—p.p.
Observant of the foul in body, mindful
Of breathing in and out, seeing the calm
Of all compounded things and ever ardent,
That monk indeed sees rightly. When released
Thereby, master of supernormal lore,
Calmed sage is he who has escaped the yoke.[227]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 86 —
Practice According to Dhamma
[86.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, in the case of a monk who fares on according to Dhamma this is the proper[228] way of explaining the words "faring on according to Dhamma."
When he [175] speaks, he speaks not contrary to Dhamma.
When he thinks, he thinks not contrary to dhamma.
By avoiding these two he dwells indifferent, mindful and composed.'[229]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[82] Enjoying Dhamma, loving Dhamma, pondering
On Dhamma, calling it to mind, a monk
From very Dhamma doth not fall away.[230]
Whether he walk or stand or sit or lie,[231]
In self restraining[232] mind he goes to peace.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 87 —
Producing Blindness
[87.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these three unprofitable ways of thinking cause blindness, loss of sight, ignorance, put an end to insight, are associated with trouble and conduce not to Nibbāna.
What three ways of thinking?
Thinking about lust causes blindness, loss of sight, ignorance, puts an end to insight, is associated with trouble and conduces not to Nibbāna.
Thinking about ill-will causes blindness, loss of sight, ignorance, puts an end to insight, is associated with trouble and conduces not to Nibbāna.
Thinking about about harming causes blindness, loss of sight, ignorance, puts an end to insight, is associated with trouble and conduces not to Nibbāna.
These are the three.
Monks, these three profitable ways of thinking cause not blindness, but cause sight, knowledge, increase insight, are on the side of freedom from trouble and conduce to Nibbāna.
What three?
Thinking about renunciation causes not blindness, but causes sight, knowledge, increases insight, is on the side of freedom from trouble and conduces to Nibbāna.
What three?
Thinking about goodwill causes not blindness, but causes sight, knowledge, increases insight, is on the side of freedom from trouble and conduces to Nibbāna.
Thinking about harmlessness causes not blindness, but causes sight, knowledge, increases insight, is on the side of freedom from trouble and conduces to Nibbāna.
[83] These three profitable ways of thinking cause not blindness, but cause sight, knowledge, increase insight, are on the side of freedom from trouble and conduce to Nibbāna.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Three profitable ways of thought should one pursue,
And three unprofitable ways should put away,
He surely doth control a train of thought sustained,
As a rain-shower lays accumulated dust,
He surely with a mind that lays its thought to rest,
In this same life (on earth) hath reached the place of peace.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 88 —
Inner Stains
[88.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these three things are inward stains, inward foes, inward rivals, inward murderers, inward opponents.[233]
What three?
[176] Lust, monks, is an inward stain, foe, rival, murderer, opponent.
Malice, monks, is an inward stain, foe, rival, murderer, opponent.
Delusion, monks, is an inward stain, foe, rival, murderer, opponent.
These are the three things which are inward stains, foes, rivals, murderers, opponents.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
'Tis lust begets misfortune, lust perturbs the mind.
That danger born within man doth not understand.[234]
[84] The lustful knows not profit, the lustful sees not dhamma.
Darkness and gloom exist when[235] lust doth mate with man.
He who abandons[236] lust lusts not for lustful things.
Lust slips from him as dewdrop from the lotus-flower[237]
'Tis hate begets misfortune, hate perturbs the mind.
That danger born within man doth not understand.
The hater knows not profit, the hater sees not dhamma.
Darkness and gloom exist when hate doth mate with man.
He who abandons hate offends not the malicious.
Hate slips from him as palm-fruit from the stalk.
Delusion gets misfortune, it doth perturb the mind.
That danger born within man doth not understand.
The stupid knows not profit, stupid no dhamma sees.
Darkness and gloom exist when folly mates with man.
[85] Who leaves delusion by what deludes is not deluded.
As sunrise routs the gloom, he routeth all delusion.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 89 —
Devadatta
[89.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:[238]
'Monks, overwhelmed by three things contrary to true dhamma, with mind obsessed by them, Devadatta is doomed to the Downfall, to Purgatory, lodged there for the aeon, beyond remedy.'[239]
What three things?
[177] Overcome by hankering for evil, monks, with mind obsessed thereby, Devadatta is doomed to the Downfall.
Overcome by friendship with evil, monks, with mind obsessed thereby, Devadatta is doomed to the Downfall.
Moreover, though there was yet more to be done (to reach perfection), owing to special attainments but of trifling value, he came to a halt midway in his career.
Overwhelmed by these three things contrary to true dhamma, with mind obsessed thereby, Devadatta is doomed to the Downfall, doomed to Purgatory, lodged there for the aeon, beyond remedy.'[240]
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Surely no one that craved for evil was reborn
In this (our) world. Know ye by this the bourn of them
That crave for evil. I have heard tell[241] how Devadatta,
[86] Known as a sage and held as one who'd made to grow
The self,[242] stood shining as it were with fame; but he,
Holding himself his equal, that Wayfarer[243]
Assailing, to Avici Purgatory[244] came,
Four-gated, awful. Surely he who doth offend
An innocent one who hath no ill deed done, — on him
Corrupt of heart, irreverent, that ill doth fall.[245]
[178] He who should think to soil the ocean with pot of poison
Would fail in that. Too grand that mighty mass of water![246]
So he who this Wayfarer assails with blame,
[87] Him who hath trodden rightly, who is calm of heart —
(That man would fail); in him abuse hath no result.[247]
The prudent man should make a friend of such an one
And follow him, for faring on the way with him for guide[248]
Surely a monk could make an ending of his ill.
This meaning also was spoken by the Exalted One; so I have heard.
Chapter V
— 90 —
Foremost Faith
[90.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:[249]
'Monks, there are these three best faiths.
What three?
Monks, as compared with creatures, whether footless, bipeds, quadrupeds, or those with many feet, with form or void of form, with sense or void of sense or indeterminate in sense, a Wayfarer, arahant, a rightly awakened one is reckoned best of them.
[88] They who have faith in a Buddha have faith in the best; of those who have faith in the best the result is best.
Monks, as compared with things compounded, or not compounded, freedom from passion is reckoned best of them, to wit: the subduing of pride in self, the restraint of thirst, the removal of clinging, the cutting off of the [179] basis of rebirth, the destruction of craving, freedom from passion, ending, and Nibbāna.
They who have faith in dhamma (which is passionless)[250] have faith in the best; of those who have faith in the best the result is best.
Monks, as compared with orders and companies, the Order of a Wayfarer's disciples is reckoned best, to wit: the four pairs of very man, the eight types of very man in man,[251] that is, the Exalted One's Order of disciples.
Worthy of honour are they, worthy of reverence, worthy of offerings, worthy of salutations with clasped hands, — a field of merit unsurpassed for the world.
Monks, they who have faith in the Order have faith in the best; of those who have faith in the best the result is best.
These, monks, are the three faiths.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Of those who have faith at its best,
Who comprehend best dhamma,
Of those who have faith in the Buddha
As best, gift-worthy, supreme:
Of those who have faith in best Dhamma,
Passion-calming, blissful;
Of those who have faith in the Order,
Best, field of merit supreme;
[89] Of those who give gifts of their best
Best merit doth increase;
Best is their life and beauty,
Fame, good report, bliss, strength.
The sage who gives of his best,
In best of dhammas calmed,
Deva-become or human,
Winning the best rejoiceth.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 91 —
A Means of Subsistence
[91.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, this is the meanest of callings, this of an almsman.[252]
A term of abuse[253] in the world is this, to say:
"You scrap-gatherer!
With bowl in hand you roam about!"
Yet is this calling entered on by those clansmen who are bent on the good because of good, not led thereto by fear of rajahs, by fear of robbers, not because of debt, not from fear, not because of having lost a means of living;[254] but with the thought:
'Here am I, fallen upon birth, old age and death, on sorrow and grief, ill, lamentation and despair; fallen upon ill, foredone with ill.
Maybe some means of ending all this ill may be shown.'
[90] Thus wandering forth, monks, this clansman maybe is covetous in his desires, fierce in his longing, malevolent of heart, of mind corrupt, careless and unrestrained, not quieted but scatter-brained and uncontrolled in sense.
Just as, monks, a brand from a funeral pyre, lit at both ends and in the middle smeared with dung, kindleth no fuel either in village or in forest, — using such a figure do I describe unto you this man, for he has lost his home and wealth, yet does he not fulfil the duties of a recluse.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Deprived of home and wealth he, luckless man,
Wastes his recluseship, scatters it abroad
And perishes like brand from funeral pyre.
Better for him a red-hot iron ball,
One mass of fire, to swallow than to eat
Wicked and uncontrolled the country's food.[255]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 92 —
The Hem of the Robe
[92.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[91] 'Monks, even if a monk should seize the hem of my garment and walk behind me step for step, yet if he be covetous in his desires, fierce in his longing, malevolent of heart, of mind corrupt, careless and unrestrained, not quieted but scatter-brained and uncontrolled in sense, that monk is far from me and I am far from him.
What is the cause of that?
Monks, that monk sees not Dhamma.
Not seeing Dhamma he sees not me.
Monks, even though a monk should dwell a hundred yojanas away, yet if he be not covetous in his desires, not fierce in his longing, not malevolent of heart, not of mind corrupt, but with mindfulness set up and composed, calmed, one-pointed in mind and restrained in sense, — then indeed that one is nigh unto me and I am nigh unto him.
What is the cause of that?
Monks, that monk sees Dhamma.
Seeing dhamma he sees me.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Tho following in his steps, if be he passionate,
Vexatious — lo! how far away the follower
Of lust from him that lusteth not. How far
The not-waned from the waned![256] How far the greedy
From him that hath no greed is separate!
But dhamma comprehending thoroughly,
The prudent man, by insight into Dhamma,
[92] Lustless, like pool unstirred by wind, is calmed.
That lustless to the lustless, lo! how near.
That waned one to the waned! That one not greedy, —
How near to him that hath put greed away.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 93 —
The Fires
[93.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three fires.
What three?
The fire of lust, the fire of hate, the fire of delusion.
These are the three fires.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[182] The fire of lust burns mortals hot with lusts,
Infatuated. Next the fire of hate
Burns the malevolent, mortals who take life.
Delusion's fire burns those bewildered ones
Unskilled in Ariyan Dhamma. Ignorant
Of these (three) fires, in bodyhood delighting,
The host of men doth purgatory swell
And swell the wombs of animals, of demons,
[93] Th'abode of ghosts, not free from Māra's bondage.
But they who night and day apply themselves
To the teaching of the rightly Wakened One,
Such quench the fire of lust, ever aware
Of the foul (in things). Then by goodwill they quench,
Those best of men, the fire of hate. And then
Delusion's fire (the third) they quench by insight,
That which goes on to penetration true.
Quenching these three, unwearied night and day,
Wise men go to the waning utterly
And utterly cross Ill. The Ariyan seers,
Those wise men versed in lore, by perfect knowledge
Learning births' end go not to more becoming.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 94 —
Investigating
[94.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[94] 'Monks, a monk should investigate (things) in such a way that his consciousness, as he investigates, be not externally scattered and diffused or internally set; that he be not perturbed by attachment.[257] For him who is not perturbed by attachment in future time there is no arising, no coming to be in birth, decay, death and ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
For the monk who hath the sevenfold bondage[258] left
And cut the cord his faring on in births
Is done with. Not for him again-becoming.[259]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 95 —
Sensual Desire
[95.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these three uprisings of sense-desires.[260]
What three?
(The case of those beings whose) sense-desires are for present objects; of those who delight in their own creations; of those who get possession of the creations of others.
These are the three uprisings of sense-desires.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Those who have sense-delight in objects present,
Those devas who delight in what they make,
Those devas who control what others make,[261]
And others who delight in sense-desires,
Existence here and elsewhere, faring on,
Such pass not o'er.[262] But 'mid delights of sense
[95] The prudent man abandons all desires,
Be they desires of devas or of man.
They who cut off the stream that flows along
Of objects dear and sweet, that's hard to cross,
'Tis such go to the waning utterly
And utterly cross III. The Ariyan seers,
Those wise men versed in lore, by perfect knowledge
Learning births' end go not to more-becoming.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 96 —
The Bonds
[96.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, one who is bound by the bond of passions, who is bound by the bond of becoming, is a returner, he comes back to life in this world.
He who is freed from the bond of passions but is still bound by the bond of becoming is a non-returner; he comes not back to life in this world.
Monks, he who is freed from the [184] bond of passions and freed from the bond of becoming also is arahant, one who has destroyed the cankers.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Bound by the bond of passions and becoming
[96] Creatures go faring on to birth-and-death.
They who abandon passion, yet have not won
The cankers' end, bound by becoming's bond,
Such are called 'they who come not back.'
They who have cut off doubt[263] and with conceit
Destroyed becoming, surely in the world
Have gone beyond and won the cankers'end.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 97 —
Lovely Behaviour
[97.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, a monk who is of lovely habits, of a lovely nature, of lovely insight is called in this dhamma-discipline "all-proficient, one who has lived the life, the best of men."[264]
And how is a monk of lovely habits?
Herein a monk dwells virtuous, restrained with the restraint of the obligations; equipped with the habit of righteousness, seeing danger in trifling faults; having undertaken the training he trains himself therein.
In this way he is of lovely habits.
Thus much for lovely habits.
And how is he of a lovely nature?
Herein a monk dwells devoted to the practice of making-to-grow the seven[265] conditions that are limbs of wisdom; thus he is of a lovely nature.
Thus much for lovely habits and a lovely nature.
And how is he [97] of lovely insight?
Herein a monk, by ending the cankers, having realized in this very life of himself by more-power the cankerless heart's release, the release by insight, attaining it dwells therein.
Being thus of lovely habits, of a lovely nature and of lovely insight, he is called in this dhamma-discipline "all-proficient, one who has lived the life, the best of men."'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[185] In whom is no ill deed of body, speech or mind, —
That modest monk they surely call 'of lovely habits'
In whom the things that lead to wisdom are well grown, —
That monk of passion void[266] they call 'of lovely nature.'
Who knows here in the world the end of his own ill, —
That monk from cankers free they call 'of lovely insight'
With these things blest, painless,[267] with doubt cut off, attached[268]
To naught in all the world, 'all-leaver' him they call.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 98 —
Giving
[98.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[98] 'Monks, there are these two gifts[269], the carnal and the spiritual.
Of these two gifts the spiritual gift is pre-eminent.
Monks, there are these two sharings together[270], the sharing of the carnal and the sharing of the spiritual.
Of these two sharings together the sharing of the spiritual is pre-eminent.
Monks, there are these two acts of kindness[271], the carnal and the spiritual.
Of these two acts of kindness the spiritual is pre-eminent.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
That which men call 'the best gift, unsurpassed,'
That sharing which the Exalted One has praised, —
With heart of faith in that best merit-field,
If he but understand and know it well,
Who would not offer it in season due?
They who both hear it and who speak thereof,
With heart of faith in the Wellfarer's teaching,
In them their highest profit is made pure
Who set themselves to the Wellfarer's teaching.[272]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 99 —
The Threefold Knowledge
[99.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I declare a brahmin to be the possessor of the threefold lore[273] by lawful acquirement,[274] not some other (who is so called) because of his mere[275] mutterings.
And how, monks, do I so declare a brahmin to be the possessor of the threefold lore by lawful acquirement, not some other (who is so called) because of his mere mutterings?
Herein a monk recalls his former dwelling[276] in various forms, thus:
[99] One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, fourty births, fifty births, a hundred, a thousand, a hundred thousand births.
He recalls the various destructions of aeons, the various renewals of aeons, thus:
'I lived there, was named thus, was of such a clan, of such a caste, was thus supported, had such and such pleasant and painful experiences, such and such length of days, deceased thence and arose elsewhere — there too I lived, was named thus, was of such a clan, of such a caste, was thus supported, had such and such pleasant and painful experiences, such and such length of days, deceased thence and arose here.
Thus he calls to mind in all their specific details, in all their characteristics, his former dwelling in various forms.
This is the first knowledge he attains; ignorance has vanished, knowledge arises.
Gone is the darkness, arisen is the light, as it does for one who dwells serious, ardent and composed in the self.
Then again, monks, with the deva-sight, purified and surpassing that of man, he beholds beings deceasing and arising again, beings both mean and exalted, fair and foul, gone to the happy bourn, gone to the ill-bourn according to their deeds (so as to say of them):
'Alas! these worthies, given to the practice of evil deeds, of evil words, of evil thoughts, scoffers at the Ariyans, of perverted views and reaping the fruits thereof, — these beings, when body broke up, after death arose [187] again in the Waste, the Ill-bourn, the Downfall, in Purgatory.
Or: Ah! these worthies, given to the practice of good deeds, of good words, of good thoughts, [100] no scoffers at the Ariyans, but of sound views and reaping the fruits thereof, — these beings, when body broke up, after death arose again in the happy bourn, in the heaven world.
Thus with the deva-sight, purified and surpassing that of man, he beholds beings deceasing and arising again, beings both mean and exalted, fair and foul, gone to the happy bourn, gone to the ill-bourn according to their deeds.
This is the second knowledge he attains; ignorance has vanished, knowledge arises.
Gone is the darkness, arisen is the light, as it does for one who dwells serious, ardent and composed in the self.
Then again, monks, by ending the cankers a monk, realizing of himself in this very life by higher powers the cankerless heart's release, the release by insight, having attained it abides therein.
This is the third knowledge he attains;[277] ignorance has vanished, knowledge arises.
Gone is the darkness, arisen is the light, as it does for one who dwells serious, ardent and composed in the self.
That, monks, is how I declare a brahmin to be the possessor of the threefold lore by lawful acquirement, not some other (so called) because of his mere mutterings.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Who[278] knows his former dwelling and can see
Both heaven and 'purgatory, and hath come
To end of births, a sage who hath attained
To mastery of supernormal lore,[279]
By these three knowledges being brahmin
Of triple lore, — such is well named, I say;
Not just because of his mere mutterings.
This meaning also was spoken by the Exalted One; so I have heard.
■
[Here ends the collection of fifty suttas of the Threes.]
IV
The Fours
— 100 —
The Dhamma-offering
[100.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, I am a brahmin, one to ask a favour of, ever clean-handed,[280] wearing my last body, incomparable physician and surgeon.[281]
Ye are my own true sons, born of my mouth,[282] born of Dhamma, created by Dhamma,[283] my spiritual heirs, not carnal heirs.
[102] Monks, there are these two gifts,[284] the carnal and the spiritual.
Of these two gifts the spiritual is preeminent.
Monks, there are these two sharings together, the sharing of the carnal and the sharing of the spiritual.
Of these two sharings together the spiritual is pre-eminent.
Monks, there are these two acts of kindness, the carnal and the spiritual.
Of these two acts of kindness the spiritual is pre-eminent.
Monks, there are these two sacrifices, the carnal sacrifice and the spiritual sacrifice.
Of these two sacrifices the spiritual is pre-eminent.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[189] He who has made the spiritual offering
Wayfarer, without stint, compassionate
Unto all beings, — such an one, the best
Of devas and mankind, all beings honour
As one who hath becomings gone beyond.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 101 —[285]
Easily Obtained
[101.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, these four things are trifling, easily gotten and blameless too.
What four?
Among robes, monks, rag-robes are a trifling thing, easily gotten and blameless too.
Of food, monks, alms-food of scraps is a trifling thing, easily gotten and blameless too.
Of lodgings, monks, the root of a tree is a trifling thing, easily gotten and blameless too.
Of medicines, monks, [103] ammonia[286] is a trifling thing, easily gotten and blameless too.
Indeed, monks, when a monk is content with trifles that are easily gotten, I declare this is in him one of the factors of recluseship.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Contented with what brings no blame,
A trifling, easy-gotten thing,
His mind untroubled by the thought
Of lodging, robes or food and drink,
He is not worried where to go.[287]
And thus the things declared to suit[288]
The life of the recluse are won
By that contented, serious monk.[289]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 102 —
The Destruction of the Taints
[102.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'For him that knows, monks, for him that sees I speak of the end of the cankers, not for him that knows [190] not, sees not.
For him that knows what, sees what, monks, is there end of the cankers?
For him that knows, that sees "This is Ill" [104] there is end of the cankers.
For him that knows, that sees "This is the arising of Ill there is end of the cankers.
For him that knows, that sees "This is the ending of Ill there is end of the cankers.
For him that knows, that sees "This is the method going to the ending of Ill," there is ending of the cankers.
Thus, monks, for him that knows, for him that sees I speak of the end of the cankers, not for him that knows not, sees not.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
To the pupil training, in the straight way walking,
By ending (of his sins) first cometh knowledge,[290]
Straight follows gnosis; by that gnosis freed
To him ariseth knowledge in the ending,
Thus: Ended are the fetters. Not by the slothful,
Not by the fool and ignorant is waning,[291]
Release from every tie, to be approached.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 103 —
Recluses and Brahmins
[103.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[105] 'Monks,[292] whatsoever recluses or brahmins understand not, as it really is: This is Ill; this is the arising of Ill; this is the ending of Ill; this is the method going to the ending of Ill, — such are not reckoned as recluses among recluses, nor as brahmins among brahmins, nor do those worthies in this very life, of themselves realizing by their higher knowledge the reality of recluse-ship or brahminhood, having attained it dwell therein.
But whatsoever recluses or brahmins have understood, as it really is, the meaning of This is Ill; this is the arising of Ill; this is the ending of Ill; this is the method going to the ending of Ill, — those worthies indeed, in this very life, of themselves by their higher knowledge realizing the reality of recluseship or brahminhood, having attained it do dwell therein.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
[106] Who understand not III and how III comes to be
And how III ceases utterly without remains,
Nor know that way that leads on to Ill's ending,
Such lack the heart's release, they lack release by insight;
Not growing to the ending to birth-and-death they go.
[191] But understanding Ill and how Ill comes to be
And where Ill ceases utterly without remains,
Knowing that way that leads on to Ill's ending,
Blessed with the heart's release, blessed with release by insight
They, growing to the ending, go not to birth-and-death.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 104 —[293]
Excelling in Virtue
[104.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[107] 'Monks, I declare that to see, to hear, to meet with, to sit beside, to remember, to wander forth after those monks who are possessed of virtue, possessed of concentration, possessed of insight, of release by knowledge and insight, those who are advisers, instructors who can show you things, arouse, incite and gladden, those who are competent teachers[294] of true dhamma, — I declare that such a thing brings much profit.
What is the reason of that?
Monks, for him that follows, associates with, sits beside such monks, the sum total of virtues yet unfulfilled goes to fulfilment of growth; while the sum total of concentration yet unfulfilled goes to fulfilment of growth, [108] the sum total of insight yet unfulfilled goes to fulfilment of growth; while the sum total of release yet unfulfilled goes to fulfilment of growth; while the sum total of release by knowledge and insight that is yet unfulfilled goes to fulfilment of growth.
Such monks are called teachers, caravan-leaders, passion-scatterers,[295] dispellers of gloom, bringers of light, bringers of lustre, radiance, torch-bearers, enlighteners, such are called Ariyans, such are called seers.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
This[296] is the state of those who cause delight,
Who know, of those who've made the self to grow —
Those Ariyans who live the dhamma-life:
They light up dhamma true,[297] they make it shine,
Those radiance-bringers, bringers of light, inspired,
They who have eyes to see, who scatter passions.
[192] Hearing their message, fully comprehending,
[109] Those who are prudent, knowing the end of birth,
To again-becoming go not any more.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 105 —[298]
Arousing Craving
[105.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, there are these four grounds for the arising of craving, whereby craving, if it does so, arises in a monk.
What four?
Because of robes, monks, arises craving in a monk, if it does arise; because of alms-food, monks, arises craving in a monk, if it does arise; because of lodging, monks, arises craving in a monk, if it does arise; because of success or failure in this or that arises craving in a monk.
These are the four grounds for the arising of craving, whereby craving, if it does so, arises in a monk.
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Whoso hath craving as his mate
To age-long wandering is bound.
He cannot cross saṃsara's round,
Existence thus or otherwise.[299]
Knowing the danger of it all,
Knowing how craving beareth woe,
Freed from all craving let'the monk
Ungrasping, mindful, wander forth.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 106 —[300]
With Brahmā
[106.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, those families where mother and father are worshipped in the home are reckoned like unto Brahma, [110] (are reckoned like divinities of old[301]), are reckoned like teachers of old.
Worthy of offerings, monks, are those families where mother and father are worshipped in the home.
"Brahma," monks, is a term for mother and father.
"Teachers of old," monks, is a term for mother and father.
"Worthy of offerings," monks, is a term for mother and father.
Why so?
Because, monks, mother and father do much for children, they [193] bring them up, they nourish them, they introduce them to the world.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Parents are called 'Brahma' 'teachers of old.'
Worthy of gifts are they, compassionate
Unto their tribe of children. Thus the wise
Should worship them and pay them honours due,
[111] Serve them with food and drink, clothing and bed,
Anoint their bodies, bathe and wash their feet.
For service such as this to parents given
In this life sages praise a man, and he
Hereafter has reward of joy in heaven.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 107 —
Very Helpful
[107.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, brahmins and housefathers are most helpful to you, since they support you with robe and bowl, with lodging and seat, medicines and necessaries for sickness.
Ye also, monks, are most helpful to brahmins and housefathers, since ye teach them dhamma that is lovely at the beginning, lovely in the middle and lovely at the end (of life), both in the spirit and in letter, and ye proclaim to them the Brahma-life in its completeness and utter purity.
Thus, monks, this Brahma-life is lived in mutual dependence, for ferrying across the flood,[302] for utter ending of ill.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Home-dwellers and the homeless, both alike
Dependent on each other, come to win
True dhamma, utter safety from the yoke.
[112] From home-dwellers the homeless ones accept
The robe, the means of life and bed and seat,
Dispelling hardships. But relying on
Him, the Wellfarer,[303] home-loving[304], householders Who trust the Ariyan wisdom of the worthy,
Musing, in this life dhamma practising,
Walking the Way that leads to happy bourn,
Glad in the heaven world win the bliss they seek.[305]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 108 —[306]
Deceitful
[108.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, whatsoever monks are cheats, stubborn, babblers, astute[307] insolent and uncontrolled, such are no followers of mine.
Such monks have fallen away from this dhamma-discipline; nor do such monks win growth, increase, prosperity in this Dhamma-discipline. [113] But, monks, whatsoever monks are no cheats, not stubborn, no babblers, but sedate and well-controlled, such indeed are followers of mine.
Such monks have not fallen away from this Dhamma-discipline; such monks win growth, increase and prosperity therein.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Cheats, stubborn, babblers, crafty rogues,
Insolent and uncontrolled, —
They in Dhamma do not grow
Taught by the Rightly-wakened One.
Honest, not babblers, but sedate,[308] Tractable and well-controlled, —
They verily in Dhamma grow
Taught by the Rightly-wakened One.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 109 —
The River Current
[109.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
[114] 'Suppose, monks, a man carried along in a river by a current which looks delightful and charming.
Then a sharp-sighted man standing on the bank on seeing him calls out:
"My good fellow!
Though you are carried along in the river by a current which looks delightful and charming, yet further down here is a pool with waves and whirlpools, with monsters and demons.[309]
My good fellow, when you get there you'll come by your death or mortal pain!"
[195] Then, monks, that man, hearing the other's call, struggles against stream with hands and feet.
This figure, monks, I use to explain my meaning.
And in this case the meaning is:
"A river current" is a name for craving; "looking delightful and charming," monks, is a name for one's own sphere of perception.[310]
"The pool lower down," monks, is a name for the five fetters belonging to this lower world.
"With waves," monks, is a name for the five pleasures of sense.
"With monsters and demons," monks, is a name for womenfolk.
"Against the stream," monks, is [115] a name for renunciation.[311]
"Struggle with hands and feet," monks, is a name for putting forth energy.
"The sharp-sighted man," monks, "standing on the bank" is a name for the Wayfarer, arahant, a Rightly-awakened One.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Along with Ill let a man banish lusts.
Hoping some day to win security,
Rightly intelligent, his mind well freed[312] Sooner or later[313] he may reach release.
He, full of lore, living the Brahma-life,
Is called 'world-ender who hath gone beyond.'[314]
This meaning also was spoken by the Exalted One; so I have heard.
■
— 110 —[315]
While Walking
[110.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, if while he walks there arise in a monk thoughts sensual or malign or cruel, and that monk admits them, does not reject and expel them, does not make an end of them, does not drive them out of renewed existence, — a monk who while walking becomes thus is called "void of zeal and unscrupulous, always and for ever sluggish and poor in energy."
[116] If while he stands still there arise in a monk thoughts sensual or malign or cruel, and that monk admits them, does not reject and expel them, does not make an end of them, does not drive them out of renewed existence, — a monk who while walking becomes thus is called "void of zeal and unscrupulous, always and for ever sluggish and poor in energy."
If while he sits there arise in a monk thoughts sensual or malign or cruel, and that monk admits them, does not reject and expel them, does not make an end of them, does not drive them out of renewed existence, — a monk who while walking becomes thus is called "void of zeal and unscrupulous, always and for ever sluggish and poor in energy."
If while he lies there arise in a monk thoughts sensual or malign or cruel, and that monk admits them, [196] does not reject and expel them, does not make an end of them, does not drive them out of renewed existence, — a monk who while walking becomes thus is called "void of zeal and unscrupulous, always and for ever sluggish and poor in energy."
But if while he walks there arise in a monk thoughts sensual or malign or cruel, and he does not admit them, but rejects, expels, makes an end of them, drives them out of renewed existence, he becomes such an one is called "ardent, scrupulous, always and for ever strong in energy and resolute."
But if while he stands [117] there arise in a monk thoughts sensual or malign or cruel, and he does not admit them, but rejects, expels, makes an end of them, drives them out of renewed existence, he becomes such an one is called "ardent, scrupulous, always and for ever strong in energy and resolute."
But if while he sits there arise in a monk thoughts sensual or malign or cruel, and he does not admit them, but rejects, expels, makes an end of them, drives them out of renewed existence, he becomes such an one is called "ardent, scrupulous, always and for ever strong in energy and resolute."
But if while he lies awake there arise in a monk thoughts sensual or malign or cruel, and he does not admit them, but rejects, expels, makes an end of them, drives them out of renewed existence, he becomes such an one is called "ardent, scrupulous, always and for ever strong in energy and resolute."
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Whether he walk or stand or sit or lie,
The monk who thinks of evil, worldly things,
Walking the wrong path,[316] by delusion blinded,
Can never touch supreme enlightenment.
Whether he walk or stand or sit or lie,
[118] The monk, controlling thoughts, who takes delight
In ceasing from all thoughts, — sure such an one
Can grow to reach supreme enlightenment.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 111 —[317]
Perfect in Virtue
[111.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, do ye live perfect in virtue, do ye live perfect in the performance of the obligations, restrained with the restraint of the obligations, perfect in the practice of right behaviour; seeing danger in the slightest faults, undertake and train yourselves in the training of the precepts.
For him who so lives ... so restrained ... who undertakes the training of the precepts, what else remains to be done?
If, as he walks, coveting-and-illwill have vanished from a monk; if sloth-and-torpor, [119] excitement-and-flurry, doubt-and-wavering[318] are abandoned; if his energy be stout and unshaken; if his mindfulness be established and unperturbed; if his body be calm and [197] tranquil, his mind composed and one-pointed, — a monk become thus as he walks is called "ardent, scrupulous, always and for ever strong in energy and resolute."
If, as he stands, coveting-and-illwill have vanished from a monk; if sloth-and-torpor, excitement-and-flurry, doubt-and-wavering are abandoned; if his energy be stout and unshaken; if his mindfulness be established and unperturbed; if his body be calm and tranquil, his mind composed and one-pointed, — a monk become thus as he walks is called "ardent, scrupulous, always and for ever strong in energy and resolute."
If, as he sits, coveting-and-illwill have vanished from a monk; if sloth-and-torpor, excitement-and-flurry, doubt-and-wavering are abandoned; if his energy be stout and unshaken; if his mindfulness be established and unperturbed; if his body be calm and tranquil, his mind composed and one-pointed, — a monk become thus as he walks is called "ardent, scrupulous, always and for ever strong in energy and resolute."
If, as he lies awake, coveting-and-illwill have vanished from a monk; if sloth-and-torpor, excitement-and-flurry, doubt-and-wavering are abandoned; if his energy be stout and unshaken; if his mindfulness be established and unperturbed; if his body be calm and tranquil, his mind composed and one-pointed, — a monk become thus as he walks is called "ardent, scrupulous, always and for ever strong in energy and resolute."
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
Whether he walk or stand or rest[319] or lie
Or stretch his limbs or draw them in again,
Let him do all these things composedly;
Above, across, and back again returning —
Whatever be one's bourn in all the world —
Let him be one who views the rise-and-fall
Of all compounded things attentively.
[121] So dwelling ardent, living a life of peace[320]
And not elated, but to calmness given,
For mind's composure doing what is right,
Ever and always training, — 'ever intent' —
That is the name men give to such a monk.
This meaning also was spoken by the Exalted One; so I have heard.
■
— 112 —[321]
The World
[112.1][than][irel] This was said by the Exalted One, said by the Arahant; so I have heard:
'Monks, the world is fully comprehended by the Wayfarer.
From the world the Wayfarer is released.
Monks, the arising of the world is fully comprehended by the Wayfarer; the rising of the world is abandoned by the Wayfarer.
The ending of the world is fully comprehended by the Wayfarer; the ending of the world is realized by the Wayfarer.
Monks, the practice going to the ending of the world is fully comprehended by the Wayfarer; the practice going to the ending of the world is made to become by the Wayfarer.
Monks, whatsoever in the whole world, with the world of Devas, Māras, Brahmas, together with the host of recluses and brahmins, of devas and mankind, is seen, heard, sensed, cognized, attained, searched into, pondered over by the mind, — all that is fully comprehended by [198] the Wayfarer.
That is why he is called the Wayfarer.
Moreover, whatever the Wayfarer utters, speaks, and proclaims between [122] the day of his enlightenment and the day on which he passes utterly away,[322] — all that is just so and not otherwise.
Therefore is he called the Wayfarer.
Monks, as the Wayfarer speaks, so he does; as he does, so he speaks.
That is why he is called the Wayfarer.
Monks, in the whole world, with the world of Devas, of Māras, of Brahmas ... of devas and mankind, the Wayfarer is conqueror, unconquered, all-seeing,[323] omnipotent.
Therefore is he called the Wayfarer.'
This is the meaning of what the Exalted One said.
Herein this meaning is thus spoken.
By comprehending all the world[324]
In all the world just as it is,
From all the world he is released,
In all the world he clings to naught.
He is the all-victorious sage:
'Tis he who loosens every bond;
By him is reached the perfect peace
(Nibbāna) that is void of fear.
[123] He, canker-free, awakened one,
Sinless, who hath cut off all doubts,
Hath reached the end of every deed,
Freed by removal of the base.
Exalted one, awakened he,
The lion he without compare.
For the deva-world and world of men
He caused the Brahma-wheel to roll.
Wherefor the devas and mankind
Who went for refuge to the seer
Meeting shall pay him homage due,
The mighty one, of wisdom ripe.
[199] 'Tamed, of the tamed he is the chief:
Calmed, of the calm is he the sage;
Freed, of the free topmost is he;
Crossed o'er, of them that crossed the best.' —
So saying shall they honour him
The mighty one, of wisdom ripe, —
'In the world of devas and mankind
None is there who can equal thee.'
This meaning also was spoken by the Exalted One; so I have heard.[325]
[The one hundred and twelfth sutta in As-it-was-said.]
Here ends the collection of thirteen suttas
of the Fourth Section.
THE BOOK OF AS-IT-WAS-SAID IS FINISHED
[1] Comy. 'in that sutta.'
[2] 'Is again thus spoken. By the Exalted One and by the compilers also on such occasions verses are added. Here, however, the verses were composed by the Exalted One himself to suit the inclinations of those persons who are fond of verses.' A. I have said in the Preface, many of these verses cannot be ascribed to the Master.
[3] Luddhāse.
[4] Duṭṭhāse, fr. dussati.
[5] Mūḷhāse; mūḷha fr. muyhati.
[6] Kuḍḍhāse, fr. kujjhati. For kodha cf. G.S. II, 54.
[7] Makkha. Cf. G.S. II, 55. Generally trans. 'hypocrisy.' Comy. 'smearing over (depreciating) the virtues of another.'
[8] Makkhāse, fr. makkhati (to smear).
[9] Mattāse, fr. majjati (√mad).
[10] Sabbaṃ. S. IV, 15; K.S. iv, 8 n. Our sutta is almost the same as that at S. IV, 17. Cf. Pts. of Controv. 117 n.
[11] Cf. S. IV, 205, tattha virajjati. Comy., takes 'the all' to be sakkāya-dhammā (the sense-organs, objects and mind). Cf. Pts. of Contr. 85 n. 'All, in the Nikayas, stands for everything accessible to sentient experience.'
[12] Bhabba, 'become-able.' Cf. Sakya 310, 324. Supra, pp. 58, 96.
[13] Elaborated in verse at S. IV, 74, na so rajjati rūpesu ... saddesu ... gandhesu ... phassesu ... dhammesu.
[14] These verses are at A. Ii, 10 = G.S. II, ii, and below IV, vi.
[15] Apatta-mānaso = he who has not won arahantship, Comy. Cf. S. II, 229.
[16] Yoga-kkhema.
[17] Ajjhattikam angan ti karitvā. Cf. S. V, 101 = K.S. V, 84; A. I, 16 = G.S. i, 12, where Comy., angan (the personal factor) = kāraṇaṃ. Our Comy., has niyakajjhatta-saṅkhāte ajjhatte bhavaṃ (sic) = ajjhattikaṃ.
[18] Bāhiraṃ angan ti karitvā. Comy., has ajjhatta-santānato bahibhavaṃ. In 'friendship with the lovely' (kalyāṇa-mittatā), 'lovely' seems equal to the Greek kalos, kagathos.
[19] As at A. I, 16 = G.S. i, 12. Cf. D. Iii, 212 (one of the essentials for welfare). Bāhiraṃ = the outside, other than self — i.e., regarding other persons.
[20] Comy., recounts the wickedness of Devadatta.
[21] Parikkhepā — walling round. 'Owing to caste, etc.' Comy.
[22] Kappa-ṭṭho.
[23] The verses are quoted KV. 477 = Pts. of Controv. 273, whence I borrow them.
[24] Bhīyobhāvo = 'more-becoming.'
[25] Cf. cetasā ceto-paricca (ger. of pari-y-eti, to compass). In the common phrase parasattānaṃ parapuggalānaṃ c.c. pajānāti — e.g., at M. Ii, 19 to denote thought-reading or psychometrizing. Netti, pp. 130-1 (and in a similar passage without gāthās at M. I, 74, dealing with the five gatis or bourns), inserts buddha-cakkhunā.
[26] Cf. A. I, 105; ii, 19, which reads yathābhataṃ. Our text yathā bhataṃ (?). Ābhataṃ = brought; āhataṃ = afflicted; āhaṭaṃ, hataṃ = brought or carried. Sinh. text has yathāhataṃ. Sinh. Comy., yathābhataṃ, thus expl. yathā ābhataṃ kiñci āharitvā ṭhapitaṃ, evaṃ attano kammanṃ nikkhitto, niraye ṭhapito; thus 'acc. to deserts' or 'acc. to what he has brought with him.' In all these cases there is no verb with nikkhitto; supply bhaveyya.
[27] Satthā here and in next sutta, as at Netti, loc. cit. Our text, doubtless altered, has Buddho (a term which the Teacher would not use of himself).
[28] I trans. this latter part and in next sutta acc. to Netti's probably more correct version [in our version a line has been lost and tathāvidho has no verb] — viz.:
Cittappadosa-hetū hi sattā gacchanti duggatiṃ.||
Yathābhataṃ nikkhipeyya, evam eva tathāvidho||
Kāyassa bhedā, duppañño nirayaṃ so'papajjatī ti.|| ||
[29] Netti 139 has pasādita, and reads:
Cittapāsādahetū hi sattā gacchanti sugatiṃ.||
Yathābhataṃ nikkhipeyya evam eva tathāvidho||
Kāyassa bhedā, sappañño saggaṃ so upapajjatī ti.||
[30] Puññāni, deeds bringing meritorious fruit in later lives. This sutta is not in the Chinese Itivuttaka, as Edmunds points out. The statement about practising mettā occurs at A. Iv, 104 in the sevens, and there it is ascribed not to the Buddha but to Sunetta, the Jain teacher (titthakara). In Jataka 169 similar words are ascribed to the Bodhisattva when he was the teacher Araka (cf. Dialog, I, 318; D. I, 251; S. IV, 322), and referred to again in Jat. 220. A.J. Edmunds translates our sutta and that of A. Iv in his Buddhist and Christian Gospels, pp. 86, 154, and gives reasons for supposing that it has been interpolated later.
[31] Saṃvatta-vivatta-kappe (involution and evolution).
[32] Ābhassarūpagā.
[33] Suññaṃ Brahma-vimāṇaṃ upapajjāmi. Cf. D. I, 17 = Dial. I, 31. 'This world-system begins to re-evolve. When this happens, the Palace of Brahma appears, but it is empty. And some being or other, either because his span of years has passed or his merit is exhausted, falls from that palace of radiance and comes to life in the Palace of Brahma.' Comy., remarks 'empty, owing to the absence of some being or other who had passed away from it.' The vimāṇā, palace (see Vimāṇa-vatthu, passim), seems to be a celestial 'shell 'or 'aura,' occupied or not, and spreading in some cases to several leagues in extent.
[34] Aññadatthu-dasa, lit, 'let-be-what-will' or 'never-mind-what-beholding.'
[35] Text sukhindriyaṃ (apparently a misreading for sukhudrayaṃ of Sinh. text and Comy., as below at §60, where Comy., has sukha-vipakaṃ.
[36] Text's sukha-samuddaye should be s-samudraye (like sukhudrayaṃ above). Cf. A. I, 97.
[37] Abyāpajjhaṃ = niddukkhaṃ. Cf. S. IV, 296 (on Brahma-vihāras). The line is at A. Ii, 44.
[38] The Words are attributed by the rājah Pasenadi to the Buddha at S. I, 86 = K.S. I, 111, whence I borrow part of the verses here.
[39] Atthābhisamayā.
[40] Dhīro. Cf. refs. in Verses of Uplift. The latter verses are at A. III, 48.
[41] Parable and verses are at S. II, 185 = K.S. II, 125 (whence I borrow the translation with slight alteration). Cf. Sisters 66, 172; Brethren v, 545.
[42] At Dhp. 190-1.
[43] Edmunds notes that this Saṃyutta sutta was trans. into Chinese in the third century A.D. as the real or inner self.
[44] Purisa-puggala. For purisa see Mrs. Rhys Davids' Sakya 51, 71, 206; puggala, 310; for both, Winternitz-Festgabe.
[45] The verses form v. 176 of Dhp.
[46] Jantu = nara, satta, puggala, Comy.
[47] Vitiñña-paralokassa.
[48] Dāna-saṃvibhāga. Cf. III, V, ix; III, VI, i.
[49] This phrase, as in last sutta, would show that the verses are not by the Buddha.
[50] Text and Comy., vineyya (here ger. of vineti) as at A. Ii, 63; Sinh. text vineyyuṃ.
[51] Cf. yattha ca dinnatj mahappjialam ahu of Vimana-vatthu (Citta's verses).
[52] Text bahuno (gen. or dat. of bahu), v.l. pāhuno. I take it as gov. by dakkhiṇeyyesu.
[53] Kāma-kāmino. Cf. A. I, 153; II, 62.
[54] Cf. S. I, 233 puñña-pekhāna-pāṇinaṃ karotaṃ opadhikaṃ puññaṃ = K.S. I, 298, 'who work good deeds for life renewed.' Cf. III, IV, iv, opadhikaṃ puññaṃ katvā. Our Comy., is as that at VvA. 154.
[55] Cf. S. I, 65; III, 156; A. V, 22, for the simile below.
[56] Osadhi-tārakā, 'medicine star,' doubtless Venus (Sukra, Shukra). Cf. Manual of a Mystic, p. 8 n.; D. II, 111.
[57] Rājisayo, ? royal ascetics like Rāma. Comy. 'righteous rulers like seers.'
[58] Ye ... -anupariyagā (all MSS.) is aor. sing. of anuparigacchati; but a plural is required like -gu or -guṃ. Sinh. text has yo. So also at S. I, 124 = Sn. 447. Comy., merely says vicariṃsu.
[59] Probably an interpolation from S. I, 76 = K.S. I, 102, and similar verses at A. Ii, 42 = G.S. II, 50, where see notes and Comy.
[60] Cf. S. I, 116, sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocayaṃ dhammena?
[61] Here jāpaye is causal of jayati. The verses are at JA. iv, 71, the last line at S. I, 208 (text, mettaṃ so). Here Comy., as JA. mettaṃyso = mettāmaya-kotthāsa, metta-citto. The next sutta has dukkhaṃ so as separate words.
[62] Cf. A. I, 203.
[63] Tapanīyā. Cf. A. I, 49 = G.S. I, 44.
[64] Akata-bhīruttāno. Cf. A. II, 174 = G.S. II, 180.
[65] Text and Sinh. text kata-tthaddho. Comy., kata-luddo as at A. II, 174.
[66] See above I, II, 10 and notes.
[67] Sīla is not virtue but habit or practice, good or bad; cf. go-sīla, etc.
[68] Bhaddaka, gen. 'good luck.' Cf. Dhp. 119-20.
[69] Abhabbo.
[70] Kusīto hīṇa-viriya. Cf. Dhp. 112.
[71] Nipako jhayī, as at A. I, 150, 165 = G.S. I. 133, 149 (one who in his musing discriminates shrewdly). The considerations one undergoes on entering samādhi (concentration) are at A. III, 24 = G.S. III, 17.
[72] At A. II, 26 = G.S. II, 28, which gives four reasons for living it. Cf. M. I, 465.
[73] Cf. S. II, 226.
[74] For anītiha see J.P.T.S., 1886 (Morris) 111. Cf. Sn. 934 [self- taught or not hearing it from others]. Comy., quotes paccattaṃ veditabbo viññūhī ti.
[75] Mahattehi (mahātmas).
[76] Sukha-somanassa. Cf. D. Ii, 214, where the latter is reckoned the higher — e.g., uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Comy. takes it as mental.
[77] Yoniso, and in next sentence yoniso padhānena. Cf. S. IV, 175 (yoni c'assa āraddhā) = K.S. IV, 110 n., and A. I, 113. Comy., takes it as eq. to kāraṇaṃ. Āraddho is in Comy., āradhā-ṭhapitaṃ.
[78] Saṃvega = thrill. Cf. K.S. V, 111. Here Comy., reads saṃviggassa (p.p. of saṃvijjati), with v.l. saṃvejitvā (which I follow).
[79] Santa-vutti, the same phrase is below at last but one sutta.
[80] Tasaṃ vā thāvaraṃ vā — i.e., animal, or things animate, or vegetable.
[81] Asayha-sāhin. Comy., refers it to the unique incommunicable duties of a Buddha.
[82] The verses following here have no bearing on the sutta, and seem added. They are a panegyric occurring in part at Saṃyutta, I.
[83] Vessantara (text, Viss.) the great rājah believed to be the Bodhisattva in his life on earth previous to the last, the subject of the last and longest Jātaka. Comy., without any reference to this attempts to derive the word from visama and visa, and tarati; but the word in JA. vi, 485 is explained as Vessa-vīthiyaṃ jātattā (jāto'mhi vessavīthiyaṃ, tasmā Vessantaro ahuṃ). If we read with texts vissantaraṃ, this would be vissa (all) and antaraṃ, 'among all beings,' as suggested by Pāli Dict.
[84] Both texts mānaṃ, which seems out of place here as a climax. Comy. Maraṃ = kilesa-māraṃ. The lines occur below at II, ix.
[85] Sumedho = sundara-pañño. Comy. Also the name of the Bodhisattva (see JA. Introd.) when he first took the vow to become Buddha under Dīpankara Buddha.
[86] Cf. Dhp. 28. These last six lines are at S. I, 137 = K.S. I, 173, whence I borrow with slight changes, these verses being addressed to the Buddha there.
[87] S. has avekkhassu.
[88] Pariyāyena, in succession, in turn, by a method; Comy., vārena: expl. by next sutta; cf. pubbangama and K.S. I, 320 (App.)
[89] Pariyāya-vacanaṃ. Comy., pariyāyena kathanaṃ, desanaṃ.
[90] Anvad-eva, sometimes spelt anud-eva.
[91] For hiri-ottappaṃ see Mrs. Rhys-Davids' trans. of Dhammasangani, pp. 20, 21, nn., and sutta v below. (The former is established on shame; the latter on dread.)
[92] I follow the readings of Netti, 166, where this second stanza is quoted:
Paññā hi seṭṭhā lokasmiṃ||
Yāya Nibbāna-gāmini||
Yāya sammappajānati||
Jāti-maraṇa-sankhayaṃ.|| ||
[93] Sinh. text and Comy., pihanti hāsa-paññānaṃ. Cf. Dhp. 94, devāpi tassa pihayanti tādino.
[94] Cf. Expositor 171.
[95] Sabbadā ca na vijjati. Comy., sabbadā ca = sabbakālam eva. Text has sabbadacana (also P. Dict.!) as eq. to semper, not seeing that the first stanza refers to those who have not shame, etc.
[96] Okkantā.
[97] Sukka-mūla (rooted in semen) = jāyana-mīyana-sabhāvattā, Comy.
[98] At Verses of Uplift viii, 3; Netti 63, without gāthās.
[99] Text should read paññāyati.
[100] Had these gāthās been spoken by the Buddha himself (as Text and Comy., claim), surely they would appear also in the Udāna viii. 3, the only other place in the Canon where the sutta occurs, the topic being one of supreme importance, and the statement unique in the Collections. They seem based on Dhp. 147-8 (spoken by Raṭṭhapāla at M. Ii, 67), while the last line is at Dhp. 368.
[101] Roqa-nīḷaṃ, Text; Comy., -niḍḍhaṃ as at Dhp. 148.
[102] Sankhār'ūpasamo, I borrow the phrase from Mrs. Rhys Davids' trans. of Dhp. v, 368. I take santaṃ to be from Sat.
[103] Dhātu. Cf. Compendium, 154: 'That which bears its own intrinsic nature.' The sutta does not appear elsewhere; for refs, see Vin. ii, 239; D. Iii, 185; Pts. i, 101.
[104] Ohita-bhāro. Comy., gives three 'burdens': khandha-, kilesa-, abhisaṅkhāra-b.; and three 'layings down,' oropita, nikkhitta, pātita (laid aside, thrown down, knocked down).
[105] Sadattha may be sa-d-attha, his own profit.
[106] Comy., reads avigatattā. Texts, avighātattā.
[107] Cf. S. II, 83; iii, 126; iv, 213; v, 319, for the phrase.
[108] Tādin is an epithet applied to the Wayfarer.
[109] Bhava-netti: see last sutta.
[110] Padaṃ asaṅkhataṃ.
[111] Dhamma-sāra. Cf. Dhp. v, 12.
[112] Anirākata-jjhāna (fr. nirākaroti).
[113] Cf. Dhp. 371, jhāya, bhikkhu, mā ca pamādo ...; 373, suññā-gāraṃ paviṭṭhassa, santacittassa bhikkhuno ...; 285, santi-maggam eva brūhaya. ... Here text has brūhetā, Comy., brūhetāro.
[114] Aññā (declaration of enlightenment).
[115] Anāgāmitā: see first sutta.
[116] Ana (or anu)-pekkhino.
[117] The last stanza is almost the same as Dhp. 32; whence I partly borrow Mrs. Rhys Davids' trans.
[118] These topics are explained at A. II, 243 = G.S. II, 248.
[119] Paripuṇṇa-sekha = asekha, Comy.
[120] Apahāna-dhamma (of the nature of not failing) = akuppa, Comy.
[121] Texts, māna-jahaṃ. At II, II, i Comy., māra-jahaṃ.
[122] Ekodi-bhūto. Cf. Dhamma-sangani, Mrs. Rhys Davids' trans., §161 and notes; there trans. 'dwelling on high.' J.P.T.S. 1885, 32, Morris. Comy., has eko udetī ti ekodi; as a term for samādhi. Sometimes trans. 'one-pointed' 'ekagga-citto. Cf. SnA. 574 or Sn. 975, where the phrase occurs ekodibhūto vihane tamaṃ so.
[123] Comy., pārājika-vatthunā dhaṃseti — i.e., with committing offences which demand expulsion from the Order.
[124] Gāthās at Dhp. 306-8. Cf. Sn. 661. 'Hell '(for 'purgatory') is purely metri causa.
[125] Diṭṭhi-gatehi pariyuṭṭhitā, such as 'the world is eternal,' etc. Comy.
[126] Olīyanti, are in a fix or hold restricted views, as opp. to atidhāvati. The phrase is at Ud. VI, 8.
[127] Atidhāvanti. Cf. S. III, 103 = K.S. III, 88, and Ud. VI, 8.
[128] Vibhava, the annihilationist view. Cf. S. V, 320 = K.S. V, 284 (re suicide) prob. referred to here.
[129] Text attho; Sinh. text, satto; Comy., attā.
[130] Yathāvaṃ.
[131] Text, ye ... vimuccanti: MSS. yo ... which I read with vimuccati, for the second stanza with so refers to yo. Sace may be a misreading of have, as I have noted elsewhere. Comy., nipāta-mattaṃ.
[132] Yathā-bhūte = nibbāne, Comy. Cf. §ii, nirodhe ye vimuccanti.
[133] Bhavābhave, again in this sense at viii. Comy., khuddake c'eva mahante ca. SnA. ii, 877, punappuna-uppattiyo (not 'becoming and non-becoming').
[134] Verses at S. I, 70 = K.S. i, 96; see note. Atta-sambhūta, 'self-begotten.' Comy., attani jātā, as at SnA. on Sn. 272, a similar passage.
[135] Taca-sāra = husk-pith. Comy., veḷun ti attho.
[136] At D. III, 215 (Sangiti-S.), five sets of three dhātus are given, of which this is one. Cf. Netti, 97 — e.g., the 'element of body' is sensation by contact.
[137] This verse = Sn. 754, with which I read susaṇṭhitā for text's asaṇṭhitā.
[138] Kāyena acc. to Comy., is nāma-kāyena (nāma-rūpa) = magga-phalehi. Nāma-rūpa is the mental and physical compound of individuality.
[139] This sutta is at S. IV, 204 (Vedanā-Saṃyutta) = K.S. IV, 136. Gāthās again at v, vi, below.
[140] As at S. IV, 207 = K.S. IV, 139. Verses differ. Also cf. S. V, 57 = K.S. V, 46. It is noteworthy that these threes in Saṃyutta-N. have added to them the way out, Ariyan Eightfold Way, which, as far as I remember, is mentioned only once in Itivuttaka, once in Udāna.
[141] Abhiññā-vosito. Cf. S. I, 167, 175. Comy., chalabhiññāya pariyosito katakicco.
[142] Yogātigo. Verses again at III, III, iii.
[144] Esanā, at S. V, 54.
[144] Verses at A. II, 42 = G.S. II, 48. The last two lines differ.
[145] Akathaṃ-kathī. Cf. Sn. 3, vigata-kathaṃ-katho.
[146] Sa-vāhanaṃ. Cf. S. II, 278 = K.S. II, 188; Dhp. 175. Māra is mounted on an elephant.
[147] Cf. S. V, 57 = K.S. V, 46.
[148] Bhavābhava. Cf. supr. II, xii.
[149] Sīla-samādhi-paññā-kkhandha, of asekha.
[150] Cf. I, III, vii.
[151] Bhāvanā is not 'meditation,' but causing to become or grow those good qualities not yet attained.
[152] Verses at I, III, ii. Here also sukhindriyaṃ of Text should be sukhudrayaṃ.
[153] Elsewhere we have also Dhamma-, Buddha-, samanta-cakkhu. Cf. Dial, I, 95 n. The order of excellence is maṃsa-, dibba-, Dhamma-, paññā-cakkhu.
[154] Quoted at Kathā-vatthu iii, 7 = Pts. of Controv. 150.
[155] Indriyāni, 'in the sense of adhipateyya (power); Comy. At S. V, 203 = K.S. V, 179, they are under the heading of 'method' (ñāya). Here they seem associated with the idea of future, present and past (of next sutta). The last-named is described by Comy. 'The faculty of the aññātāvin (holder of things known), of him who, in the philosophy of the Four Truths, has completed what was to be done.'
[156] Cf IV, iv. The first two verses are at A. I, 231 = G.S. I, 211.
[157] Anantarā (without interval). At IV, vi, Text has anuttarā.
[158] The first half of the verses at S. I, 11 = K.S. I, 16, spoken by the Buddha in reply to a devata who asked about things involving time (Dhamma is akāliko). Without this reference our verses would be meaningless. I borrow trans. ad loc. for the first six verses. A similar sutta is at G.S. II, 80.
[159] Akkheyyāni = expressible by names.
[160] Sankhāyasevī, the line is at Sn. 749; SnA. 507 agrees with our Comy., paccavekkhitvā ... ñāṇena sevamāno. Cf. also Sn. 391, sutvāna dhammaṃ Sugatena desitaṃ; at Sn. 1048, quoted A. I, 133.
[161] Sankhaṃ nopeti.
[162] Vedagu.
[163] Soceyyāni = suci-bhāva, Comy. At A. I, 270 = G.S. I, 249; cf. S. I, 78. This and next sutta are consecutive in A. where the last lines are interchanged.
[164] Moneyyāni = muni-bhāva, Comy. Lit. 'silences, states of perfection of the muni.' At A. I, 273. Cf. D. Iii, 220; Vin. I, p. xi (Oldenburg). This may be the Moneyasute of the Asokan Pillar-edict. Cf. Mrs. Rhys-Davids' Manual, pp. 313-4.
[165] Niṇhāṭa-papakaṃ = khīṇāsavaṃ, Comy. Cf. Sn. 521, niṇhāya sabba-pāpakāni ... nhātako.
[166] Cf. S. IV, 91, where the words are applied to cakkhu-viññeyyā rūpā. Paṭimukko = pavesito, Comy.
[167] These gāthās and next sutta are mostly at S. IV, 158 (Samudda-vagga). In the sutta we have moha, but in the verses avijjā (acc. to the Saṃyutta vers.)
[168] Bhāvitatt'aññataraṃ. Cf. IV, x below. Comy. takes it as bhāvita-kāya-sīla-citta.
[169] The only mention of a nun in this book.
[170] S. IV, 154; A. II, 123 = G.S. II, 127.
[171] Text, samānaṃ (equal, like), but Comy. pamāṇaṃ as at S. IV, 158.
[172] Amohayi maccurājaṃ. Cf. Sn. 332.
[173] Kamma-samādānā, the sentence is frequent in the description of the powers of the dibba-cakkhu — e.g., D. I, 212; S. V, 266, etc.
[174] Abhāsiya. So Texts; apparently an aoristic gerund form of bhāsati (= bhāsitvā, Comy.) but P. Dict. suggests that it is an old misspelling of ca bhāsiya. Windisch sugg. pabhāsiya: see next sutta.
[175] Appa-ssuto, 'who has heard little there were no books.
[176] Nissaraṇiyā-dhātuyo. Cf D. III, 239; A. III, 245, 290 = G.S. III, 179, 209, where there are five.
[177] These verses are at III, I, iv.
[178] Santatarā (fr. sant.) The first two lines are at S. I, 131. The first two stanzas are at Sn. 754-5, the last at III, I, ii.
[179] I read with Sn. susaṇṭhitā, which seems more reasonable, for asaṇṭhitā of T. Cf. p. 150 n.
[180] Kula-gandhano, v.l. -gaṇṭhano (burden, knot), -dhaṃsano. Comy. expl. as kulacchedako, -vināsako. P. Dict. suggests the more usual kulangārako. JA. iv, 34 has k.-gandhina, expl. as pacchimaka, 'meanest.' The word seems unique.
[181] Vadaññu, expl. by Comy., as 'knowing speech of others,' as at Sn., p. 87. Cf. S. I, 43.
[182] The line requires va or viya to make sense. Cf. Sn. 498, cando va Rāhugahanā pamuttā; Thag. 871, abbhā mutto va candimā.
[183] Purisādhama. Cf. Dhp. 78.
[184] Subhikkha-vāco of Texts would mean, acc. to Comy., 'renowned for generosity,' but it gives another reading, subhikkha-vassī, which I follow as agreeing better with the sutta.
[185] These verses resemble those at S. I, 100 = K.S. I, 125.
[186] Reading diḍḍho with Comy., for Text's duṭṭho.
[187] Reading ālittaṃ; Sinh. text, alittay. In this and the next stanzas the construction is faulty, the sentences in the Pali not being completed.
[188] Dhīro.
[189] Reading patta-puṭass'eva with Sinh. text and Comy. Cf. S. V, 439 = K.S. V, 371.
[190] Reading with Sinh. text and Comy., sampākaṃ (phala-nipphattaṃ) for Text's sampātaṃ.
[191] Sinh. text and Comy., read bhidur'āyaṃ = bhedana-sīla. Cf. verses at S. I, 131.
[192] Virāga-dhammaṃ = palujjana-dh. Comy.
[193] Bhindantaṃ (? bhinn'antaṃ); v.l. bhinnaṃ taṃ.
[194] Virāguṇaṃ (only here); Sinh. text, v.l. virāgikaṃ. Comy., does not notice it.
[195] Bhāvitatta, as above, III, II, ix.
[196] Kālaṃ kankhati. Cf. S. IV, 57. Comy., quotes the lines:
Nabhinandāmi maraṇaṃ nābhinandāmi jīvitaṃ,||
Kālan ca paṭikankhāmi nibbisaṃ bhatako yathā.||||
Thag. 606; MP. 45.
[197] This sutta occurs at S. II, 158 = K.S. II, 109, but omits the similes of milk, etc. Dhātuso, 'acc. to tendency' = dhātuto. Ajjhāsaya-dhātu-sabhāva, Comy. Cf. S. III, 65.
[198] I borrow the verses at K.S. II, the middle part of which is at Thag. 146 = Brethren 147-8.
[199] Abhabbo.
[200] An-avaññatti. Cf. A. I, 254; II, 40; IV, i, lit. 'not-not-praise,' desire to be well spoken of.
[201] Parānuddayatā, not 'sympathy with others '(as P. Dict.), which would be a desirable quality. Comy., expl. as 'longing for society.' At S. II, 218 (kulānuddayatā) it has the meaning of 'consideration.'
[202] Cf. Dhp. 62, puttā m'atthi dhanaṃ m'atthi; also v, 84.
[203] Text vivāsa(?); Sinh. text and Comy. vivāhe = āvāhe (the carrying-away ceremony of the bride). Comy., expl. as worldly occupations. Cf Vin. III, 135. Text would take vivāso and sanga-hāni as adj. agreeing with yo, 'independent and abandoning bonds.'
[204] As at S. II, 232 (but in singular) = K.S. II, 157, whence the verses.
[205] As at III, III, i.
[206] Text here and at Saṃyutta, appamāda-vihārino; but Sinh. text and Comy., of both have appamāṇa-v. expl. as arahā.
[207] Deva-saddā = pīti-samudāhāra, Comy.
[208] Samayaṃ upadāyā = paṭicca, Comy.
[209] Cf. D. I, 89, 134.
[210] At A. II, 24; mahantaṃ (? mahattaṃ, great soul).
[211] At S. III, 91, vītasāradaṃ = vigata-sārajjaṃ, Comy., but it prob. means 'not inexperienced,' as at P. Dict. s.v. Cf. IV, 13, below.
[212] Patta-mānasaṃ = khīṇāsavaṃ, Comy. Cf. M. I, 4; S. II, 229; V, 327.
[213] Maccu-vasaṃ vaje = Sn. 1100; cf. Sn. 578.
[214] For cavana-dhamma cf. D. I, 18; III, 31. The five 'prognostics' are referred to in Divyāv. xiv, and Nāgārjuna's Friendly Epistle, p. 27 (J.P.T.S., 1886).
[215] Asaṃhāriyā, as at S. V, 219 = K.S. V, 194.
[216] Anumodataṃ = anumodantānaṃ, Comy.
[217] Cf. Ill, II, vi.
[218] Opadhikaṃ puññaṃ; cf. I, III, vii.
[219] Cf S. V, 189; Dhp. 158:
attānam eva pathamaṃ paṭirūpe nivesaye,||
ath'aññaṃ anusāseyya ...|| ||
[220] Paṭipado.
[221] Sīlavata, the word is depreciated in sīlabbata-parāmāsa to 'mere rite and ritual.'
[222] Bhāvitatta. Cf. III, II, x, etc.
[223] Reading apāpuranti of Sinh. text and Comy. dvāraṃ = Ariya-maggaṃ, Comy.
[224] Text, yogā, pamocenti; Sinh. text yāgā (?) pamujjanti. The verses are reminiscent of Vin. I, 5; S. I, 138; cf. IV, v, below.
[225] Asubhānupassi. Cf. Dhp. 7, 8, and verses at G.S. II, 61.
[226] Cf. Ch. vii. of K.S. V.
[227] At III, I, iv, and III, III, ii.
[228] Anudhamma = anucchavika-paṭirūpa-sabhāva or anuloma-dhamma, Comy.
[229] Cf. S. V, 118.
[230] At Dhp. 364.
[231] At A. II, 14 = G.S. II; Sn. v. 193.
[232] Samayaṃ; see sameti vitakkāni in next gāthās and IV, II.
[233] Called akusala-mulāni at III, I, i. At A. ii, 120 = G.S. II, 124, they demand watchfulness.
[234] Similar verses on kodha are at A. IV, 96.
[235] Yaṃ (not yaṃ naraṃ) eq. to yattha acc. to Comy.
[236] Text should read pahatvāna.
[237] Cf. Dhp. 336, sokā tamhā papatanti, udabindū va pokkharā.
[238] This sutta forms the second part of that at Vin. ii, 203, where eight causes are also given for D's failure. The gāthās vary slightly.
[239] Kappaṭṭho atekiccho, quoted at A. III, 402. For kappaṃ tiṭṭhati cf. S. V, 259 = K.S. V, 231.
[240] Cf. S. III, 168; D. II, 78 (and Comy. 529); M. I, 193. D. was said to be of great psychic power and misled thereby. He mounted high but fell through pride, as the verses explain. Ora-mattaka sometimes means 'worldly'; here, acc. to Comy., it is appa-mattaka.
[241] Texts, me sutaṃ; Comy., vissuto (far-famed).
[242] Bhāvitatto, see note to IV, v, above.
[243] Texts, pamāda-m-anuciṇṇo āpajja naṃ T.; Vin. āsajjanaṃ Tathāgataṃ; Comy.'s reading seems more reliable, samāna-m-anuciṇṇo āsajja naṃ T. 'claiming equality, saying aham pi Buddho,' etc. Asajjanaṃ T. is quoted at VvA. 55; S. I, 114, has pasavi Māro āsajjanaṃ T., but in these four cases the word has been wrongly divided (in MSS., of course, there are no separated words). Comy. asajja = āsādetvā, ghaṭṭetvā, samāgantvā. P. Dict. takes āsajjanaṃ as a noun(?), 'an insult to the T.'
[244] Called 'The Great Hell,' descr. at A. I, 141 = G.S. I, 125 (quoted by Comy.) as catu-kaṇṇo catu-dvāro.
[245] This resembles Dhp. 125. In the verses at Vin. dubbho should be dubbhe, eq. to dusseyya; Text's phusseti should be phusati.
[246] Texts, tasma (? compared with that); Vin. bhasmā (?); Comy., bhesmā, (given as v.l. by Windisch with surprise.) VinA. expl. as bhayānaka; our Comy., bhiṃsāpento viya. For bhesmā, udadhī cf. S. I, 67, samuddo udadhīnaṃ seṭṭho.
[247] Vādo tamhi na rūhati. Cf. III, III, vii, avaṇṇo c'assa ruhati.
[248] Yassa maggānugo. Cf. S. III, 66.
[249] This sutta is at A. II, 34 = G.S. II, 38, but made into a 'four' by adding the Eightfold Way; at A. III, 35 = G.S. III, 27, with the addition of the Ariyan virtues, it becomes a five. Our sutta, without mention of the Eightfold Way, is perhaps the oldest of the three; while the Way does not occur in the gāthās at all in the three versions here compared.
[250] Virāge, not in the A. II version.
[251] Those on the Four Paths of Stream-winner, Once-returner, No-returner, and Arahant, divided into two stages each, the second stage being that of Fruit-winner. Text has four purisā and eight purisa-puggalā.
[252] This sutta (without gāthās) forms part of that at S. III, 92 = K.S. III, 78. Cf. Brethren, p. 415 n., and Edmunds Buddhist and Christian Gospels, ii, 264. The term piṇḍola (almsman) is a nickname given to the Bhāradvājan, 'chief of lion-roarers,' at A. I, 24; S. IV, 110; Ud. iv, 6; Thag. v, 124.
[253] Text, abhilāpāyaṃ; Sinh. text, Comy. abhisāpāyaṃ = akkoso.
[254] Texts, na ājīvikā pakatā, but expl. by P. Dict. s.v. apakata as ājīvikāpakatā, 'not livelihood-done-away.' Cf. M. I, 463.
[255] The last three verses are at Dhp. 308 and above, II, II, xi.
[256] Nibbuto (cooled, quenched, gone out). Cf. parinibbanti in last verse of next two suttas.
[257] The whole passage is at M. III, 223. Our texts have evidently omitted a phrase, for our Comy., reads with M. anupādāya na pāritasseyya; then follows anupādāya aparitassato, etc. Upādāna-paritassana is the title of suttas 7, 8, in S. III, 14 ff.
[258] Comy., says the seven bonds are taṇhā, diṭṭhi, māna, kodha, avijjā, kilesa, duccarita; but admits another explanation — viz., the seven anusayā. Cf. A. IV, 9, kāmarāga, paīigha, diṭṭhi, vicikicchā, māna, bhavarāga, avijjā.
[259] Mostly at Ud. iv, 9, 10.
[260] More fully at D. III, 218 = Dial. III. 211. Comy., says the story of Five-crest (Sanat-Kumāra) of D. II, 250, is referred to. Text and D. kāmupapattiyo; Sinh. text -uppattiyo, taken by Comy., in the sense of paṭilābha. The first sort acc. to D. are human beings, some devas, some gone to the four ill-bourns. The second, says Comy., are like those who appeared to Anuruddha.
[261] A. S. I, 133 = K.S. I, 167.
[262] Some omission here in Text. Comy., supplies a verb nātivattarena atikkamanti after itthabhāvaññathābhāvaṃ, which I follow in trans. The line lost is evidently saṃsāraṃ nātivattati as at I, II, v and IV, vi.
[263] Cf. A. II, 2 = G.S. II, 12.
[264] At A. V, 16, five abandonings and five attainments made a man kevalī vusitavā uttama-puriso; the five latter are sīla-samādhi-paññā-vimutti-v. ñāṇadassana.
[265] For the seven limbs of wisdom cf. K.S. V, 51 ff.
[266] Anussada, lit. 'without excrescences.'
[267] Anigha (a-nigha) not noticed here by Comy., but in the final sutta def. as niddukkha. At S. V, 57, three nighas (rāga, dosa, moha) are given by Comy., 'pains that destroy him.'
[268] Asita = taṇhā-diṭṭhi-nissayānaṃ abhāvitattā-anissita 'acc. to some,' Comy.
[269] Properly one of the Twos or Sixes. At A. I, 91 = G.S. I, 81 (āmisa and dhamma). With yāga at IV, i, below.
[270] Saṃvibhāga.
[271] Anuggaha.
[272] Comy., quotes the verses sabba-pāpassa-akāranaṃ , etc.
[273] The tevijja brāhmin is def. at A. I, 165 = G.S. I, 149, to several brāhmins. Cf. D. I, 81.
[274] Dhammena.
[275] Lapita-lāpa, prob. the muttering of mantras. At G.S. I, I took it as 'idle words.' Cf. Dialog. I, 140, 'no mere mutterer of the verses.'
[276] Pubbe-nivasa. Cf. Mrs. Rhys Davids' Introd. to E.M. Hare's G.S. III.
[277] It is noticeable that the usual third attainment of recognizing the Truth of Ill does not occur here as it does at A. I, etc., but it is found below in iv.
[278] The first verse of the gāthās is bracketed in Text as a later addition; nor is it in Sinh. text or Comy., so I have omitted it.
[279] Abhiññāvosita as at III, I, iv; III, III, iii; III, IV, vi.
[280] Properly one of the Twos. Quoted Mil. Panh. 215. For payata-pāṇī cf. S. V, 35, 392; A. I, 150 = G.S. i, 133; A. I, 226 = G.S. I, 205; VM. i, 224. Comy., parisuddha-hattho; at SA. i, 347 eq. to dhota-hattho.
[281] Quoted by Edmunds, Buddhist and Christian Gospels, i, 121. For sallakatto cf. Sn. 560, lit. 'thorn-extractor.'
[282] A probable ref. to the claims of brahmins to be born of Brahma's mouth.
[283] Dhamma-nimmitā; acc. to Comy., dhamma-māpitā. We may trans. 'born of the spirit, created of spirit,' dhamma throughout being opposed to āmisa.
[284] As above, III, V, ix.
[285] The sutta occurs at A. Ii, 27=(?.$. ii, 29. Cf. Path of Purity, i, 76.
[286] Pūti-mutta.
[287] Disci na-ppatihannati (text at A. loc. cit. is wrong). Comy. quotes Sn. 42: catuddiso appatigho ca hoti santussama.no itaritarena, and explains 'he whose thought is: By going to such and such a place I shall get robes, etc., is worried by direction.'
[288] Dhamma= patipatti-dhamma, Comy.
[289] Sinh· text and Ang. read sikkhato.
[290] Cf. above, III, II, iii, and A. I, 231 for the first two verses.
[291] Nibbāna.
[292] This sutta with verses occurs at S. V, 433 = K.S. V, 366, and with different prose but the same verse at Sn., p. 140.
[293] Cf. Pugg., p. 54; S. V, 67, 162.
[294] Alaṃ samakkhātāro = aparihāpetvā s.
[295] Raṇan-jahā. Cf. S. I, 52 (quitting corruption). Comy., rāgādi raṇānaṃ jahanato jahāpanato ca.
[296] Comy., has etaṃ for Text's evaṃ.
[297] Cf. S. II, 280, bhāsaye jotaye dhammaṃ.
[298] Verses at I, II, v; sutta and verses at A. II, 10 = G.S. II, 10.
[299] Texts, ittha-bhāvaññathā-bhāva; Comy., iti-bhav.; so also A. II, 10.
[300] Sutta at A. I, 132; II, 70 = G.S. I, 114; II, 79, where see notes; and is partly quoted in Nāgarjūna's Friendly Epistle, J.P.T.S., 1886, p. 8. Gāthās at JA. v, 330. Cf. Taittiriya Upanishad.
[301] This sentence does not occur at A. I, nor in gāthās below. Pubba-devatā, cf. purvadevā, 'ancient divinities,' Mahābh. v, 1921.
[302] Oghassa nittharaṇatthāya. Cf. A. II, 200.
[303] Text sugataṃ (so Comy.), but Sinh. text and corrupt MS. of Comy., puggalaṃ.
[304] Oharam esino ... saddahānā arahataṃ; both phrases occur in gāthās at S. I, 214.
[305] At A. I, 153.
[306] At A. II, 26 = G.S. II, 28.
[307] Singī. Cf. Thag. 959. Def. at Vibh. 351, where it seems to mean 'a showy fellow.' VibhA. 476, 'in the sense of piercing; a name for the depraved life of townsfolk 'as opposed to dhīra (below) 'sedate,' if the correspondence be correct, for the order is changed and agrees with the gāthās.
[308] Dhīrā.
[309] The sentence is at S. IV, 157 applied to the ocean.
[310] Ajjhattikāni āyatanāni — i.e., sense-organs and objects of sense.
[311] Nekkhamma. Cf. Vibh. 86. Comy., quotes:
pabbajjā pathamaṃ jhānaṃ, Nibbānañ ca vipassanā,||
sabbe pi kusalā dhammā nekkhamman ti pavuccati|| ||
[312] Dhp. 10.
[313] Tattha tattha, 'on occasion of this or that fruit,'Comy.
[314] A. II, 6.
[315] At A. II, 13 = G.S. II, 13.
[316] Kumaggaṃ. Cf. Sn. v, 736; S. IV, 195.
[317] At A. II, 15 = G.S. II, 14.
[318] Uddhacca-kukkucca and vicikicchā. Cf. Sn. v. 850; Dial. I, 82; B. Psy. Ethics, §429, n., vicikicchā connotes a continual working of thought, while uddhacca works on one given basis at a time.' Compendium 18 has 'opposed to attention, distraction.'
[319] Here acche, nisinno not suiting the metre.
[320] This line is not in A. II, but is at II, I, ix.
[321] At A. II, 24 = G.S. II, 25.
[322] Anupādisesāya Nibbāna-dhātuyā, not in A. II.
[323] Aññadatthu-daso vasavatti. Cf. I, III, ii, n.
[324] Comy., takes loko as eq. to dukkha-saccaṃ.
[325] It is impossible for the Buddha to have uttered such verses about himself.
[ed1] Sutta titles adopted from the Ireland translation where he remarks in his introduction:
"The titles of the suttas are taken from the Burmese edition of the text. The PTS edition does not include them, though they can be deduced from the summaries found at the end of each vagga. Woodward also does not give them in his translation. The use of initial titles is actually a modern innovation of the printed book. The tradition in Pali literature is either the end-name — often several alternatives are given for important works — or else the summary at the end of the vagga, making use of one or more key words from each of the suttas. The summaries originally served as a device to aid memory in an oral tradition which lacked the benefit of the printed word."
[ed2] I have had to alter the punctuation of this section of this sutta in order to unabridge it properly.
[ed3] I have taken this as abridgment and have restored them in this version.
