Khuddakanikāye

In the Minor Collection

 

 

 

 

Itivuttakapāḷi

 

Book of This Was Said

 

 

 

 

 

 

A Contemporary Translation

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Bhikkhu Mahinda

(Anāgārika Mahendra)


Library of Congress Control Number: 2021918109

 

Second Edition 2022

 

ISBN: 978-0-9990781-5-0 – Paperback/Softcover

 

© 2018, 2022 Dhamma Publishers

Roslindale, MA, USA

itivuttaka@gmail.com

 

 

 

 

 

 

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Cover: Anāthapiṇḍika donating Jetavana to Lord Buddha, Bharhut Stupa, Indian Museum, Kolkata, India

 

 

As this is a dhamma book, please treat it with respect.  When you no longer need it, please donate it to your local Buddhist Society or local Library.  Thank you.


Dedication

To my parents, with deep gratitude

 

 

ભૂલો ભલે બીજું બધું, મા-બાપને ભૂલશો નહિ;
અગણિત છે ઉપકાર એના, કદી વિસરશો નહિ.

 

 

 

 

 

 

 

 

 

 

 

 

“Bhikkhus, there are two persons that cannot easily be repaid.  What two?  One’s mother and father.  Even if one should carry about one’s mother on one shoulder and one’s father on the other, and [while doing so] should have a life span of a hundred years, live for a hundred years; and if one should attend to them by anointing them with balms, by massaging, bathing, and rubbing their limbs, and they even void their urine and excrement there, one still would not have done enough for one’s parents, nor would one have repaid them.  Even if one were to establish one’s parents as the supreme lords and rulers over this great earth abounding in the seven treasures, one still would not have done enough for one’s parents, nor would one have repaid them.  For what reason?  Parents are of great help to their children; they bring them up, feed them, and show them the world”.                                                                                    (NDB 2.33)

 

“Bhikkhus, there are these three things prescribed by the wise, prescribed by good people.  What three?  (1) Giving is prescribed by the wise, prescribed by good people.  (2) The going forth is prescribed by the wise, prescribed by good people.  (3) Attending upon one’s mother and father is prescribed by the wise, prescribed by good people.  These three things are prescribed by the wise, prescribed by good people”. (NDB 3.45)

 

“Mother-father are brahmā, said to be the first teachers;

Worthy of gifts by children, compassionate for offspring”.                                                  (ITI 106)           


Gratitude

I take this opportunity to thank all the kalyāṇamittā who have introduced me to the dhammā, helped me understand it, and encouraged me all along.  All the dhamma preachers and writers have helped me enormously in learning the multi-faceted dhamma thru their preachings, talks, and writings.  The clearly understandable and meaningful dhammā contained herein is due to them – all errors and misunderstandings are mine alone.

Special thanks are due to Venerable Bhikkhu Bodhi who clarified the standard opening, middle, and closing statements as well as jogged me back to reality by reminding me of not having to standardize everything – truly, middle path is the way to go.

My Pāḷi teacher Mr. Mediwake, even while himself being in poor health, meticulously went thru the glossary and helped correct my misunderstandings.  Venerable Mahawela Rathanapala provided detailed constructive feedback that resulted in many improvements.

I would like to thank Ms. Samanthi Rambukpotha and her parents Mr. and Mrs. Tillekeratne for their kind dāna by providing their home in Ratemulla, along with all necessities, for a serene environment conducive to meditation and translation.  The first draft of this book was completed while I stayed in Ratemulla, Kandy in 2017.  The book as printed was finalized while I stayed at Sumathipāla Araña, Kanduboda, Sri Lanka under the tutelage of Bhante Pemāsiri.

Thanks are also due to VRI-India, and in particular to Mr. S. P. Goenka, for their gracious permission to reproduce the CST edition Pāḷi source text in the book.  Gratitude is expressed to all the monasteries and meditation centers that have willingly taken on the task of distributing this book.

Mr. Nalin Ariyarathne has done a superlative book and cover design, and thanks are due to Ms. Pooja Gokul for the permission to use the Sanchi Torana sketch in the back cover logo.

May they all share bountifully in the merits of this translation.  May all beings share in the merits of this work.  May all beings be happy, be peaceful, be liberated.

 

Sumathipāla Araña, Kanduboda

Sri Lanka

January 2022

itivuttaka@gmail.com


Table of Contents

Dedication  iv

Gratitude  v

Table of Contents  vi

Guide to Pāḷi Pronunciation  vii

Bibliography and Abbreviations  viii

Introduction  x

1. Ekakanipāto – Chapter of Ones  1

2. Dukanipāto – Chapter of Twos  28

3. Tikanipāto – Chapter of Threes  52

4. Catukkanipāto – Chapter of Fours  114

Appendix 1: Sāmāvatī, Māgaṇḍiyā, and Udena  136

Appendix 2: Noble Lady Khujjuttarā  140

Appendix 3: Devadatta Thera  142

Appendix 4: Buddhist Path by Numbered Lists  145

Epithets of Lord Buddha  150

Epithets of Nibbāna (in this book) 151

Epithets of Nibbāna (from CDB 43.1-43) 152

Epithets of An Arahant  153

Similes and Metaphors  160

Pāḷi-English Glossary  161

List of Books by Bhikkhu Mahinda (Anāgārika Mahendra) 232

Learn Buddhism App  233

 


Guide to Pāḷi Pronunciation

The Pāḷi Alphabet consists of:

Vowels:

§  a (as in “cut” or “us”)

§  ā (as in “ah” or “art”)

§  i (as in “king” or “is”)

§  ī (as in “keen” or “eel”)

§  u (as in “put”)

§  ū (as in “rule” or “boon”)

§  e (as in “way” or “end”)

§  o (as in “home” or “ox”)

§  e and o are long before a single consonant (“me” & “bone”)

§  e and o are short before a double consonant (“end” & “ox”)

 

Consonants:

§  Gutturals: k, kh, g, gh, ṅ

§  Palatals: c, ch, j, jh, ñ

§  Cerebrals: ṭ, ṭh, ḍ, ḍh, ṇ (tongue on roof of mouth)

§  Dentals: t, th, d, dh, n (tongue behind upper teeth)

§  Labials: p, ph, b, bh, m

§  Semivowels: y, r, ḷ, l, v

§  Sibilant: s

§  Aspirate: h

§  Niggahīta: ṃ (like ng in “song”)

§  Among the consonants, g is always pronounced as in “good,” c as in “church,” ñ as in “onion”.

§  The aspirates kh, gh, ch, jh, ṭh, ḍh, th, dh, ph, bh are single consonants pronounced with slightly more force than the non-aspirates, thus th as in “Thomas” (not as in “thin”), ph as in “puff” (not as in “phone”).

§  Double consonants are always enunciated separately, thus dd as in “mad dog,” gg as in “big gun.”

§  An o and an e always carry a stress; otherwise the stress falls on a long vowel ā, ī, ū, or on a double consonant, or on ṃ.

 

(Courtesy Venerables Balangoda Ānanda Maitreya and Bhikkhu Bodhi)


Bibliography and Abbreviations

ACC           Access To Insight (www.accesstoinsight.org).

CDB           Venerable Bhikkhu Bodhi; The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya (Teachings of the Buddha), Wisdom Publications.  2000 Kindle Edition.

CP              Bhikkhu, Mahinda; Cariyāpiṭakapāḷi – Book of Basket of Conduct: A Contemporary Translation, First Edition, Dhamma Publishers.  2022 Kindle Edition.

CST            Chaṭṭha Saṅgāyanā Tipiṭaka 4.0.0.15 Electronic Edition copyright © 1995 Vipassana Research Institute.

                  See endnote 1 for abbreviations used by CST in Pāḷi text.

DHP           CST Dhammapadapāḷi.

DPPN        Malalasekera, G. P; Dictionary of Pāḷi Proper Names (Online Version: http://www.aimwell.org/DPPN/index.html).

GDB           Venerable Nyanaponika Thera and Hecker, Hellmuth; Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy (Teachings of the Buddha), Wisdom Publications.  2003 Kindle Edition.

ITI              Bhikkhu, Mahinda; Itivuttakapāḷi – Book of This was Said: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

ITI-I            Ireland, John D.; Udāna: Inspired Utterances of the Buddha & Itivuttaka: The Buddha’s Sayings; BPS 2007 (2-in-1 PDF Edition).

ITI-T           Venerable Ṭhānissaro Bhikkhu; Itivuttaka: This Was Said by the Buddha (https://www.accesstoinsight.org/tipitaka/kn/iti/index.html)

LDB            Walshe, Maurice; The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (Teachings of the Buddha), Wisdom Publications.  1987, 1995 Kindle Edition.

MLDB        Venerable Bhikkhu Bodhi; The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya (Teachings of the Buddha), Wisdom Publications.  2005 Kindle Edition.

NDB           Venerable Bhikkhu Bodhi; The Numerical Discourses of the Buddha: A Complete Translation of the Aṅguttara Nikāya (Teachings of the Buddha), Wisdom Publications.  2012 Kindle Edition.

Sn-B          Venerable Bhikkhu Bodhi; The Suttanipāta: An Ancient Collection of the Buddha’s Discourses Together with Its Commentaries (Teachings of the Buddha), Wisdom Publications.  2017 Kindle Edition.

TB&V         Bhikkhu, Mahinda; Theravāda Buddhism and Vegetarianism: A Review and Study Guide, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

THAG         Bhikkhu, Mahinda; Theragāthāpāḷi – Book of Verses of Elder Bhikkhus: A Contemporary Translation, Second Edition, Dhamma Publishers.  2023 Kindle Edition.

THIG          Bhikkhu, Mahinda; Therīgāthāpāḷi – Book of Verses of Elder Bhikkhunis: A Contemporary Translation, Second Edition, Dhamma Publishers.  2022 Kindle Edition.

UD             Bhikkhu, Mahinda; Udānapāḷi – Book of Inspired Utterances: A Contemporary Translation, Dhamma Publishers.  2022 Kindle Edition.

Online Dictionaries

DICT-P       (1) PTS Pāḷi-English Dictionary–http://dsal.uchicago.edu/dictionaries/pali/

DICT-S       (2) Sanskrithttp://andhrabharati.com/dictionary/sanskrit/index.php#ws-1

DICT-W      (3) Wisdom Library–http://www.wisdomlib.org/

 


Introduction

The present book, Itivuttaka, belongs to the Khuddaka Nikāya of the Sutta Piṭaka of the Pāḷi Tipiṭaka.  Tipiṭaka literally means three heaps/collections/baskets, consisting of Sutta Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka.

Sutta Piṭaka is a collection of the suttā or discourses given by Lord Buddha and his eminent disciples.  Vinaya Piṭaka is a collection of the rules and regulations by which the Saghā is to monitor and regulate itself and maintain the purity.  Abhidhamma Piṭaka is a collection of topics and indices to codify and remember the Teaching.

Sutta Piṭaka is further divided into five Nikāyā or collections, depending on a common characteristic, be it the size of the discourse (Dīgha Nikāya and Majjhima Nikāya), the theme (Saṃyutta Nikāya), or the number of things mentioned therein (Aṅguttara Nikāya).  Then there were discourses or collections thereof which were put into a basket named Khuddaka Nikāya, literally the Minor Collection, but which, by size, is the largest among the five Nikāyā.

Dīgha Nikāya

Collection of Long Discourses

Majjhima Nikāya

Collection of Middle Discourses

Saṃyutta Nikāya

Collection of Thematic Discourses

Aṅguttara Nikāya

Collection of Numerical Discourses

Khuddaka Nikāya

Collection of Minor Discourses

 

In Khuddaka Nikāya, there are a number of books including Itivuttaka, the subject of this translation.

Notes on Pāḷi Text

Various books in the Khuddaka Nikāya, verily in all of Sutta Piṭaka, belong to different strata when they were compiled or added to the Pāḷi canon.  Evidently Itivuttaka belongs to an older stratum, likely the oldest.

CST AN 7.68 and MN 22.238 (NDB 7.68 and MLDB 22.10 Alagaddūpama Sutta, respectively) provide an early classification of the Dhamma literature, given by Lord Buddha himself: “... suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ ...”.  NDB 7.68 translates this as “... discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and questions-and-answers ...” while MLDB 22.10 Alagaddūpama Sutta translates it as “discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions”.  I prefer “this was said” instead of “quotations” or “sayings”.  Thus, at least the term itivuttakaṃ itself goes as far back as Lord Buddha, though it wasn’t defined anywhere until formally defined by the commentaries much later.  However, I would argue that if the term was included in the Buddha vacana and there was also a collection named on the term at the same time, then the term needs no definitions – formally or otherwise.  Therein lies the problem: until the recitals at the first council (after Lord Buddha’s mahāparinibbāna), there weren’t any authorized by the Saghā collections per-se.  But I strongly suspect that this term and this unauthorized by the Saghā collection came into being at the same time (i.e. during Lord Buddha’s lifetime), especially since lay teachers were teaching the Buddha vacana prefacing them with the words “itivuttaka”, otherwise there is no reason to coin this term since itivuttaka as a term is largely unknown outside of the Itivuttaka Collection (except when itivuttaka itself is quoted in other collections) and as far as we know, has no counterpart in any of the contemporaneous Indic spiritual literature.  Further, Itivuttaka Collection (this book) is identical with geyyaṃ (mixed prose and verse) and really doesn’t need a new, separate term.  The term must have originated because lay teachers were using the term to inform the audience that these are the words of the Buddha, thus lending the necessary credibility and genuineness to what they were teaching.

According to the Itivuttaka Aṭṭhakathā, these suttā were preached by Lord Buddha at Kosambī.  Noble lady Khujjuttarā (see “Appendix 2: Khujjuttarā”) would be in the audience.  When she returned to the palace every evening, she would repeat them to the five hundred women of King Udena's palace, chief of whom was the famous Queen Sāmāvatī (see “Appendix 1: Queen Sāmāvatī”).  In order to emphasize to her audience the fact that she was repeating Lord Buddha's words and not her own, she prefaced each sutta with the phrase “Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ”.  Because these discourses were all preached at Kosambī, there was no need to specify the place of their preaching, hence the standard formula "Ekaṃ samayaṃ Bhagavā Kosambiyaṃ viharati" was omitted (see the insightful Introduction in ITI-T).

A question that would naturally arise is even if Khujjuttarā was co-terminus with Lord Buddha, what is the certainly that these suttā were collected at that time and not compiled, modified, or added later on.  The answer to this is that Itivuttaka has some of the most ancient and archaic forms of words and usages of the Pāḷi language one would encounter in the Sutta Piṭaka.  Some suttā can also be found in other Nikāyā such as Saṃyutta Nikāya and Aṅguttara Nikāya.  This linguistic evidence provides additional confidence that this book belongs to a very early stratum in the Sutta Piṭaka.

Notes on Translation

Since the language and usage is so ancient and archaic, it is but natural that over the interceding two-and-a-half millennia, first in verbal transmissions and later in manuscript transmissions, inconsistencies and spelling mistakes would creep in.  Additionally, the meaning of the words, their usage, and language itself would change and we see all of this reflected in the Commentary on Itivuttaka.  However, I have not attempted any linguistic or grammatical comparison or analysis in this book and have largely gone with translating the CST edition, except when an alternate version from a different source (as provided in the CST source) made better sense.  In most cases, such information can be gleaned from the endnotes.

I have not been overly concerned with the commentarial exegesis except when the translation was problematic and I had to resort to commentary to understand how the commentator understood the meaning.  Even then, as mentioned above, meanings were not always clear and I had to translate in accordance with my understanding of the dhamma.

I have compared my translation with the Venerable Ṭhānissaro Bhikkhu (ITI-T) translation and with John D. Ireland (ITI-I) translation.  Whenever I found a similar verse or Sutta in another work, I have also checked my translation with that work such as CDB or NDB.  All such information can be gathered from the endnotes.

This leaves us with a few technical things to be noted.

1.         I have NOT translated Buddha, Tathāgata, Arahant, Dhammā, Saṅghā, Nibbāna, Bhikkhu, Bhikkhuni, Brahma, Brāhmaṇā, Devā, Devatā, and Kamma (and their derivations) except as noted in glossary and/or endnotes.

a.                  While Buddha has not been translated, sammāsambuddho and derivatives are translated as “rightly self-enlightened”; and abhisambuddho and derivatives are translated as “fully awakened”.

b.                  Dhamma/Dhammā, when translated, has been translated as quality, nature, or phenomenon.

c.                   Kamma/kammā, when translated, has been translated as work (sutta 79 and verse 160: kammārāmo, kammarato, kammārāmatamanuyutto).

d.                  Terms related to “yoga” which were translated as “fetters” in the first edition have been translated in this edition as “bonds”.

e.                  Terms related to “attha” have been translated as follows:

§  “goal” (anuppattasadattho, attho, atthagato, brahmaññatthaṃ, brahmaññatthañca, sāmaññatthaṃ, sāmaññatthañca, uttamatthassa),

§  “meaning” (attho, etamatthaṃ, etamatthañca, sātthaṃ),

§  “benefit” (attha, atthāya, atthe, attho, cattho, atthābhisamayā),

§  “non-benefit” (anatthāya),

§  “reason” (atthavasa, atthavasikā, etamatthañca),

§  “bringer of calamity” (anatthajanano), or

§  without explicit translation (abhiññattha, abhiññatthañceva, atthassa, janakuhanattha, janalapanatthaṃ, kaṭṭhattha, nittharaṇatthāya, pahānatthaṃ, pariññatthaṃ, pariññatthañcā).

2.         Many verses of this book also appear in Nettippakaraṇapāḷi, Mahāniddesapāḷi, Cūḷaniddesapāḷi, Peṭakopadesapāḷi, Paṭisambhidāmaggapāḷi, and others but I have not provided those references.  Interested reader can find such references using the inbuilt “Search -> Word” function in the CST electronic edition.

3.         Sometimes I have translated ca simultaneously as both and & too in the same verse, if it made better reading sense.  Sometimes I have added and but I must admit I have not been systematic in doing so.

4.         Both Pāḷi text in Roman Diacritics as well as the English translations are provided in this book so it is easy for interested readers to compare them.  I struggled whether I should (a) have no Pāḷi text, (b) provide Pāḷi and English on recto-verso pages, or (c) keep it as it is right now.  I finally chose the arrangement as presented in this book.

Verses are translated so that the padā (parts of the verses) and translations are located in the same place, as far as possible but not always.  For example:

V1        ”Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

T1        “Greedy because of greed, beings go to bad destinations;

Having fully understood that greed, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

Here, the Pāḷi source and translation are matching up by pada so this is helpful for those interested in comparing translations, comparing source and translation, or simply learning Pāḷi.

However, many a times this makes for an awkward translation and doesn’t retain the flair but that is the price one pays for fidelity to the received text.  To alleviate this, and especially when the translation is on the verge of becoming non-sensical, I have supplied missing or additional words in square brackets [] and in rare cases, I have placed a pronoun like I when needed.  In very rare cases, I have reorganized the translation to bring out the intended meaning.

5.         Another point reader should keep in mind is that in Pāḷi, several times, a sentence crosses the boundary of a verse and spills over into next verse or next several verses.  In such a case, please read several verses together to get the meaning.

6.         Prose has been translated without regard to positional placing and common English idiom has been used.

7.         I have chosen to translate ALL text, as it appears in the CST version, except for the recensions.  While this might lead to some repetition, it will also allow the reader to read each sutta as and when she wants to without loss of continuity and having to refer back to some other sutta for the elided portions.

8.         A full Pāḷi-English glossary that provides both original and deconstructed Pāḷi terms and their English translations will help the reader understand how Pāḷi words are constructed and what each constituent word means.

9.         As far as the numbering of the suttā and the verses goes, the scheme’s as follows:

1.1.1    (1) Lobhasuttaṃ – Greed

The bulleted list shows the <chapter>.<section>.<sutta> and the number following that in round brackets () shows the continuous sequential number of the sutta, irrespective of chapter and section.  The verses are numbered continuously.  There are a total of 112 suttā and 270 verses in the Itivuttaka.

10.     I have added the meaning or translation of the Sutta name in round brackets () but the reader should keep in mind that these meanings or translations are highly conjectural and subjective.

11.     Since this is an English translation, all the references provided are to the contemporary English translations so that it’s easy for the reader to follow up the references provided and deepen their understanding.

12.     Copious information is provided in the endnotes and appendices for those readers curious about the background.  In the information quoted from DPPN, for the sake of brevity, references to Pāḷi sources have been removed (and replaced by references to contemporary English translations, as far as references can be tracked).  I have also added the verse cross-references in the DPPN info.  The DPPN source is from the online edition.

I have added the “Note:” information in the endnotes and appendices.

13.     “Appendix 4: Buddhist Path by Numbered Lists” contains all the numbered lists referenced in this book.  Readers are requested to consult it for any questions.

14.     A note on the punctuation and quotation style – I have chosen to keep all punctuation outside the quotation marks, so I have used the UK style (“.) rather than the US style (.”).

What’s new in this Edition

This is a completely reworked edition, with numerous grammatical and textual changes to the entire book.  Many Pāḷi terms have been modified and now they have been standardized across all the translations I have authored.

All the DPPN information presented herein has been updated from the online DPPN source, which also has the diacritical marks.

A few new topics have been added, viz:

1.      “Appendix 4: Buddhist Path by Numbered Lists”

2.      “Epithets of Arahant”

I hope this translation is helpful for those looking to understand the teachings and how to go about practicing them.  If this translation inspires even one reader to live by these ideals, then this translation would have served, indeed well-served, it’s purpose.


Namo tassa bhagavato arahato sammāsambuddhassa

Veneration to the Blessed One, Arahant, Rightly Self-Enlightened

Khuddakanikāye – In the Minor Collection [1]

Itivuttakapāḷi – Book of This Was Said [2]

1. Ekakanipāto – Chapter of Ones

1.1              Paṭhamavaggo – First Section

1.1.1        (1) Lobhasuttaṃ – Greed Sutta [3]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V1               Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return.  Which one nature?  Greed, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke.  There this is what was said –

T1                “Greedy because of greed, beings go to bad destinations;

Having fully understood that greed, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”. [4]

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

1.1.2        (2) Dosasuttaṃ – Hate Sutta [5]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Dosaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V2               Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return.  Which one nature?  Hate, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke.  There this is what was said –

T2                “Hateful because of hate, beings go to bad destinations;

Having fully understood that hate, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

1.1.3        (3) Mohasuttaṃ – Delusion Sutta [6]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mohaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V3               Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return.  Which one nature?  Delusion, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke.  There this is what was said –

T3                “Deluded because of delusion, beings go to bad destinations;

Having fully understood that delusion, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

1.1.4        (4) Kodhasuttaṃ – Anger Sutta [7]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Kodhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V4               Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return.  Which one nature?  Anger, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke.  There this is what was said –

T4                “Angry because of anger, beings go to bad destinations;

Having fully understood that anger, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

1.1.5        (5) Makkhasuttaṃ – Mercilessness Sutta [8]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Makkhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V5               “Yena makkhena makkhāse [makkhitāse (syā.)], sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return.  Which one nature?  Mercilessness, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke.  There this is what was said –

T5                “Smeared with mercilessness, beings go to bad destinations;

Having fully understood that mercilessness, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

1.1.6        (6) Mānasuttaṃ – Conceit Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mānaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V6               “Yena mānena mattāse, sattā gacchanti duggatiṃ;

Taṃ mānaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Abandon one nature, bhikkhus; I am [your] guarantor for the [fruit of] non-return.  Which one nature?  Conceit, bhikkhus, abandon that one nature; I am [your] guarantor for the [fruit of] non-return”.

For this meaning Blessed One spoke.  There this is what was said –

T6                “Intoxicated because of conceit, beings go to bad destinations;

Having fully understood that conceit, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

1.1.7        (7) Sabbapariññāsuttaṃ – Completely Knowing All Sutta [9]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V7               “Yo sabbaṃ sabbato ñatvā, sabbatthesu na rajjati;

Sa ve sabbapariññā [sabbaṃ pariññā (syā. pī.)] so, sabbadukkhamupaccagā”ti [sabbaṃ dukkhaṃ upaccagāti (syā.), sabbadukkhaṃ upaccagāti (pī. aṭṭha.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing All, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing All, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T7                “Having understood All everywhere, not impassioned by anything;

Certainly having fully known All, he lets all the suffering pass by”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

1.1.8        (8) Mānapariññāsuttaṃ – Completely Knowing Conceit Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mānaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V8               “Mānupetā ayaṃ pajā, mānaganthā bhave ratā;

Mānaṃ aparijānantā, āgantāro punabbhavaṃ.

V9               “Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhaye;

Te mānaganthābhibhuno, sabbadukkhamupaccagu”nti [sabbadukkhaṃ upaccagunti (pī.), sabbaṃ dukkhaṃ upaccagunti (aṭṭhakathā)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing conceit, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing conceit, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T8                “Possessed by conceit this generation, bonded by conceit, delights in becoming;

One who doesn’t completely know conceit, comes back to further becoming.

T9                “Those having abandoned conceit, fully-freed with full ending of conceit,

Conquering the bond of conceit, they overcome all suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

1.1.9        (9) Lobhapariññāsuttaṃ – Completely Knowing Greed Sutta [10]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Lobhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Lobhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V10           “Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing greed, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing greed, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T10            “Greedy because of greed, beings go to bad destinations;

Having fully understood that greed, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

1.1.10    (10) Dosapariññāsuttaṃ – Completely Knowing Hatred Sutta [11]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dosaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dosañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V11           “Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing hatred, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing hatred, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T11            “Hateful because of hatred, beings go to bad destinations;

Having fully understood that hatred, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Paṭhamo vaggo niṭṭhito. – First Section is finished.

Tassuddānaṃ – [12]

Rāgadosā atha moho, kodhamakkhā mānaṃ sabbaṃ;

Mānato rāgadosā puna dve, pakāsitā vaggamāhu paṭhamanti.  [13]

Therefore said [contents] ––

Lust-hate and delusion, anger-mercilessness conceit All;

Conceit and lust-hate again two, are explained in first section.

1.2              Dutiyavaggo – Second Section

1.2.1        (11) Mohapariññāsuttaṃ – Completely Knowing Delusion Sutta [14]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mohaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mohañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V12           “Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing delusion, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing delusion, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T12            “Deluded because of delusion, beings go to bad destinations;

Having fully understood that delusion, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

1.2.2        (12) Kodhapariññāsuttaṃ – Completely Knowing Anger Sutta [15]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kodhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kodhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V13           “Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing anger, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing anger, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T13            “Angry because of anger, beings go to bad destinations;

Having fully understood that anger, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

1.2.3        (13) Makkhapariññāsuttaṃ – Completely Knowing Mercilessness Sutta [16]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Makkhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Makkhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V14           “Yena makkhena makkhāse, sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, not fully knowing mercilessness, not completely knowing, not fully removed from mind, unabandoned, one is incapable of ending the suffering.  Indeed bhikkhus, fully knowing mercilessness, completely knowing, fully removed from mind, abandoned, one is capable of ending the suffering”. 

For this meaning Blessed One spoke.  There this is what was said –

T14            “Merciless because of mercilessness, beings go to bad destinations;

Having fully understood that mercilessness, insight-seers abandon it;

Having abandoned don’t come again, to this world ever”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

1.2.4        (14) Avijjānīvaraṇasuttaṃ – Hindrance of Ignorance Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nāhaṃ, bhikkhave, aññaṃ ekanīvaraṇampi samanupassāmi yena [yenevaṃ (?)] nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, avijjānīvaraṇaṃ [avijjānīvaraṇena (?)]. Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V15           “Natthañño ekadhammopi, yenevaṃ [yeneva (sī. pī. ka.)] nivutā pajā;

Saṃsaranti ahorattaṃ, yathā mohena āvutā.

V16           “Ye ca mohaṃ pahantvāna, tamokhandhaṃ [tamokkhandhaṃ (sī. syā. pī.)] padālayuṃ;

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

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I don’t see any other hindrance, covered by which hindrance this generation for a long time continues running thru and wandering-on, just this, bhikkhus, the hindrance of ignorance.  Bhikkhus, covered by the hindrance of ignorance, this generation for a long time continues running thru and wandering-on”. [17]

For this meaning Blessed One spoke.  There this is what was said –

T15            “There isn’t any other nature, covered with which this generation;

Wanders-on for a long time, [when] covered by delusion.

T16            “Those having abandoned delusion, shatter the aggregate of darkness;

They don’t again wander-on, cause for them [for wandering] is not seen”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

1.2.5        (15) Taṇhāsaṃyojanasuttaṃ – Fetter of Craving Sutta [18]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nāhaṃ, bhikkhave, aññaṃ ekasaṃyojanampi samanupassāmi yena [yenevaṃ (syā.)] saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, taṇhāsaṃyojanaṃ [taṇhāsaṃyojanena (?)]. Taṇhāsaṃyojanena hi, bhikkhave, saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V17           “Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ [itthambhāvaññathābhāvaṃ (syā.)], saṃsāraṃ nātivattati.

V18           “Etamādīnavaṃ [evamādīnavaṃ (sī. pī. ka.)] ñatvā, taṇhaṃ [taṇhā (sī. ka.)] dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I don’t see any other fetter, yoked by which fetter beings for a long time continue running thru and wandering-on, just this, bhikkhus, the fetter of craving.  Bhikkhus, yoked by the fetter of craving, beings for a long time continue running thru and wandering-on”.

For this meaning Blessed One spoke.  There this is what was said –

T17            “With craving as the shadow, a man has round of existences for long-time;

Becoming here, becoming there, doesn’t go beyond round of existences.

T18            “Having understood this danger, [that] craving originates suffering;

Craving-less, unclinging, mindful bhikkhu should live gone-forth life”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

1.2.6        (16) Paṭhamasekhasuttaṃ – First [on] Training Sutta [19]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato ajjhattikaṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, yoniso manasikāro. Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V19           “Yoniso manasikāro, dhammo sekhassa bhikkhuno;

Natthañño evaṃ bahukāro, uttamatthassa pattiyā;

Yoniso padahaṃ bhikkhu, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, for a trainee bhikkhu, mentally unreached [Nibbāna], dwelling with an aspiring mind for unsurpassed refuge from bonds [Nibbāna], among internal factors I don’t see any other factor as helpful as this bhikkhus: appropriately attending mentally.  Bhikkhus, appropriately attending mentally, bhikkhu abandons unwholesome and develops wholesome”. 

For this meaning Blessed One spoke.  There this is what was said –

T19            “Appropriately mentally attending the phenomena, for a trainee bhikkhu;

Nothing else is very helpful thus, to reach the highest goal;

Appropriately energetic bhikkhu, reaches the end of suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

1.2.7        (17) Dutiyasekhasuttaṃ – Second [on] Training Sutta [20]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato bāhiraṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V20           “Kalyāṇamitto yo bhikkhu, sappatisso sagāravo;

Karaṃ mittānaṃ vacanaṃ, sampajāno patissato;

Pāpuṇe anupubbena, sabbasaṃyojanakkhaya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, for a trainee bhikkhu, mentally unreached [Nibbāna], dwelling with an aspiring mind for unsurpassed refuge from bonds [Nibbāna], among external factors I don’t see any other factor as helpful as this bhikkhus: good friendship.  Bhikkhus, having a good friend, bhikkhu abandons unwholesome and develops wholesome”. 

For this meaning Blessed One spoke.  There this is what was said –

T20            “Having a good friend, a bhikkhu, reverential and respectful to him;

Doing friend’s words, clearly knowing, fully mindful;

Reaches gradually, the ending of all fetters”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

1.2.8        (18) Saṅghabhedasuttaṃ – Division of the Saṅgha Sutta [21]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamo ekadhammo? Saṅghabhedo. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ bhaṇḍanāni ceva honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V21           “Āpāyiko nerayiko, kappaṭṭho saṅghabhedako;

Vaggārāmo adhammaṭṭho, yogakkhemā padhaṃsati [yogakkhemato dhaṃsati (syā. pī.), yogakkhemā vimaṃsati (sī. ka.)];

Saṅghaṃ samaggaṃ bhetvāna [bhitvāna (sī. ka.), bhinditvā (cūḷava. 354; a. ni. 10.39)], kappaṃ nirayamhi paccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, one phenomenon arising in the world, arises for the non-welfare of many, non-happiness of many, non-benefit of many people, for the non-welfare and suffering of devā and humans.  Which one phenomenon?  Division of the Saṅgha.  Indeed in the divided Saṅgha, bhikkhus, there are mutual quarrels, mutually abusive language is used, mutual cliques get created, and mutual giving-up on each other happens too.  Therein non-glad ones are non-reconciled, and for some glad ones gladness is altered [to non-gladness]”.

For this meaning Blessed One spoke.  There this is what was said –

T21            “Destined for state of woe, hell, for an eon, divider of the Saṅgha;

Fond of division, unestablished in Dhamma, fully demolishes the refuge from bonds [Nibbāna];

Having divided unity of the Saṅgha, he is cooked in the hell for an eon”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

1.2.9        (19) Saṅghasāmaggīsuttaṃ – Union of the Saṅgha Sutta [22]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamo ekadhammo? Saṅghasāmaggī. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ bhaṇḍanāni honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V22           “Sukhā saṅghassa sāmaggī, samaggānañcanuggaho;

Samaggarato dhammaṭṭho, yogakkhemā na dhaṃsati;

Saṅghaṃ samaggaṃ katvāna, kappaṃ saggamhi modatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, one phenomenon arising in the world, arises for the welfare of many, happiness of many, benefit of many people, welfare, and happiness of devā and humans.  Which one phenomenon?  Union of the Saṅgha.  Indeed in the united Saṅgha, bhikkhus, there are no mutual quarrels, no mutually abusive language is used, no mutual cliques get created, and no mutual giving-up on each other happens too.  Therein non-glad ones are reconciled, and for glad ones gladness is much multiplied”.

For this meaning Blessed One spoke.  There this is what was said –

T22            “Pleasant is the unity of the Saṅgha, and assistance of those living in unity;

Delighting in unity, established in Dhamma, does not demolish the refuge from bonds [Nibbāna];

Having united the Saṅgha, rejoices in the heaven for an eon”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

1.2.10    (20) Paduṭṭhacittasuttaṃ – Polluted Mind Sutta [23]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V23           “Paduṭṭhacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

V24           “Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Nirayaṃ upapajjeyya, cittaṃ hissa padūsitaṃ.

V25           “Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopadosahetu hi, sattā gacchanti duggati”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Here, bhikkhus, for some person with polluted mind, having completely understood his mind with my mind, I know – ‘If this person dies at this time, he will be placed in hell as if carried there’.  For what cause?  Because his mind is polluted bhikkhus.  Indeed because of the polluted mind, some beings here after the breakup of body and death, arise in a state of woe, bad destination, lower realm, hell”.

For this meaning Blessed One spoke.  There this is what was said –

T23            “Having understood the polluted mind, of some person here;

For this reason it was declared, by Lord Buddha near the bhikkhus. [24]

T24            “At this time, if this person dies;

Arises in hell, one whose mind is polluted.

T25            “As if having taken and placed [there], just so that way;

Because of polluted mind, beings go to bad destinations”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Dutiyo vaggo niṭṭhito.  – Second Section is finished.

Tassuddānaṃ –

Moho kodho atha makkho, vijjā taṇhā sekhaduve ca;

Bhedo sāmaggipuggalo [mohakodha atha makkhāgato, mūhā kāmasekkhaduve; bhedasāmaggapuggalo ca (sī. ka.) mohakodhā atha makkho mohakāmā sekkhā duve; bhedamodā puggalo ca (syā. pī.)], vaggamāhu dutiyanti vuccatīti.

Therefore said [contents] ––

Delusion anger and mercilessness, knowledge craving two of trainings too;

Division-Union-Person, is called the second section.

 

1.3              Tatiyavaggo – Third Section

1.3.1        (21) Pasannacittasuttaṃ – Glad Mind Sutta [25]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V26           “Pasannacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

V27           “Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Sugatiṃ upapajjeyya, cittaṃ hissa pasāditaṃ.

V28           “Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopasādahetu hi, sattā gacchanti suggati”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Here, bhikkhus, for some person with glad mind, having completely understood his mind with my mind, I know – ‘If this person dies at this time, he will be placed in heaven as if carried there’.  For what cause?  Because his mind is glad bhikkhus.  Indeed because of the glad mind, some beings here after the breakup of body and death, arise in good destination, heaven world”. 

For this meaning Blessed One spoke.  There this is what was said –

T26            “Having understood the glad mind, of some person here;

For this reason it was declared, by Lord Buddha near the bhikkhus. [26]

T27            “At this time, if this person dies;

Arises in good destination, one whose mind is glad.

T28            “As if having taken and placed [there], just so that way;

Because of glad mind, beings go to good destinations”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

1.3.2        (22) Mettasuttaṃ – Loving-Friendliness Sutta [27]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mā, bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave, adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa yadidaṃ puññāni [puññānanti, (a. ni. 7.62)]. Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsiṃ. Saṃvaṭṭamāne sudaṃ, bhikkhave, kappe ābhassarūpago homi; vivaṭṭamāne kappe suññaṃ brahmavimānaṃ upapajjāmi.

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

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kissa nu kho me idaṃ kammassa phalaṃ, kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ, tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvoti, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – dānassa, damassa, saññamassā’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V29           “Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

V30           “Ete dhamme bhāvayitvā, tayo sukhasamuddaye [sukhasamudraye (sī. aṭṭha.)];

Abyāpajjhaṃ [abyāpajjaṃ (syā. ka.), abyābajjhaṃ (?)] sukhaṃ lokaṃ, paṇḍito upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, do not be fearful of merits.  It is a designation for happiness, bhikkhus, appealing, agreeable, dear, charming, namely merits.  Indeed knowing this fully bhikkhus, I experienced the result of [previously] done merits for a long time, appealing, agreeable, dear, charming.  Having developed a mind of loving-friendliness for seven years, for seven evolving and dissolving eons, I did not come again to this world.  During evolving eon I went to the ābhassara heaven; during dissolving eon I arose in the empty brahma mansion.

“There bhikkhus, I was brahmā, mahābrahmā, conqueror, unconquered, all seeing, wielding control.  Indeed for thirty-six times too, I was Sakka, King of the devā, bhikkhus; many hundreds of times I was the Dhamma world emperor, a Dhamma follower, winner of the four corners, immovable from the republic, possessing seven jewels.  What to say of [being] a provincial king! [28]

“Then bhikkhus it occurred to me thus – ‘Indeed of what kamma is this the fruit, the result, because of which at present I am of great magical power thus, of great power thus’?  Then bhikkhus it occurred to me thus – ‘Indeed this is the fruit of the three kammā, result of the three kammā, because of which at present I am of great magical power thus, great power thus, namely this – of donating, of [self-] taming, of restraint’ ”.

For this meaning Blessed One spoke.  There this is what was said –

T29            “Train in [doing] merits, for bringing future happiness;

Donating and virtuous conduct, and develop mind of loving-friendliness too.

T30            “Having developed these three qualities, happiness will arise;

In the happy world without ill-will, the wise one will arise”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

1.3.3        (23) Ubhayatthasuttaṃ – Both Benefits Sutta [29]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañca. Katamo ekadhammo? Appamādo kusalesu dhammesu. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V31           “Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

Appamatto ubho atthe, adhigaṇhāti paṇḍito.

V32           “Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, having developed and practiced one quality, one stands concentrated in both benefits – for this world and for here-after too.  Which one quality?  Heedfulness in the wholesome Dhammā.  Indeed bhikkhus, this is the one quality having developed and practiced, one stands concentrated in both benefits – for this world and for here-after too”.

For this meaning Blessed One spoke.  There this is what was said –

T31            “Heedfulness is praised, in doing meritorious deeds by wise ones;

Heedful for both benefits, the wise one fully possesses [both benefits].

T32            “For the benefit of this world, and for benefit of here-after too;

Understanding the benefit, the patient one, is said to be a wise one”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

1.3.4        (24) Aṭṭhipuñjasuttaṃ – Mass of Bones Sutta [30]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato sace saṃhārako assa, sambhatañca na vinasseyyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V33           “Ekassekena kappena, puggalassaṭṭhisañcayo;

Siyā pabbatasamo rāsi, iti vuttaṃ mahesinā.

V34           “So kho panāyaṃ akkhāto, vepullo pabbato mahā;

Uttaro gijjhakūṭassa, magadhānaṃ giribbaje.

V35           “Yato ca ariyasaccāni, sammappaññāya passati;

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

V36           “Sa sattakkhattuṃ paramaṃ, sandhāvitvāna puggalo;

Dukkhassantakaro hoti, sabbasaṃyojanakkhayā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a person, continuing to wandering-on for an eon, [leaves] a great chain of bones, mass of bones, mound of bones, like this Vepulla mountain, if collected and stored, and not perished”.

For this meaning Blessed One spoke.  There this is what was said –

T33            “For a person in one eon, collection of [her] bones;

Is a mound equal to a mountain, said the great sage.

T34            “Indeed this too as I declared, great Vepulla mountain;

North of Gijjhakūta [mountain], in Giribbaja Magadha. [31]

T35            “Because these Noble Truths, one sees with right wisdom;

Suffering, arising of suffering, transcending suffering too;

And Noble Eightfold Path, leading to appeasing of suffering. [32]

T36            “At most seven [lives], having run thru, the person;

Will be an ender of suffering, ending all fetters too”. [33]

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

1.3.5        (25) Musāvādasuttaṃ – Lying Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ atītassa, bhikkhave, purisapuggalassa nāhaṃ tassa kiñci pāpakammaṃ akaraṇīyanti vadāmi. Katamaṃ ekadhammaṃ? Yadidaṃ [yathayidaṃ (sī. syā. ka.), yathāyidaṃ (pī.)] bhikkhave, sampajānamusāvādo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V37           “Ekadhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I say a person transgressing one phenomenon, will not leave any evil kamma undone.  What one phenomenon?  Namely, bhikkhus, lying deliberately”.

For this meaning Blessed One spoke.  There this is what was said –

T37            “Transgressing in one phenomenon, a lying creature;

Abandoning concern for the next world, leaves no evil undone”. [34]

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

1.3.6        (26) Dānasuttaṃ – Donating Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Evañce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, na adatvā bhuñjeyyuṃ, na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya. Yopi nesaṃ assa carimo ālopo carimaṃ kabaḷaṃ, tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assu. Yasmā ca kho, bhikkhave, sattā na evaṃ jānanti dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṃ cittaṃ pariyādāya tiṭṭhatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V38           “Evaṃ ce sattā jāneyyuṃ, yathāvuttaṃ mahesinā;

Vipākaṃ saṃvibhāgassa, yathā hoti mahapphalaṃ.

V39           “Vineyya maccheramalaṃ, vippasannena cetasā;

Dajjuṃ kālena ariyesu, yattha dinnaṃ mahapphalaṃ.

V40           “Annañca datvā [datvāna (syā.)] bahuno, dakkhiṇeyyesu dakkhiṇaṃ;

Ito cutā manussattā, saggaṃ gacchanti dāyakā.

V41           “Te ca saggagatā [saggaṃ gatā (sī. pī. ka.)] tattha, modanti kāmakāmino;

Vipākaṃ saṃvibhāgassa, anubhonti amaccharā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, if beings knew the result of donating and sharing as I do, [they] would not eat without having given, nor would they stand with their mind possessed by miserliness.  Even if it were their last mouthful, their last lump, they will not eat without sharing, if there were recipients of alms.  Indeed bhikkhus, because beings do not know the result of donating and sharing as I do, therefore [they] eat without having given, they stand with their mind possessed by miserliness”.

For this meaning Blessed One spoke.  There this is what was said –

T38            “[Only] If beings knew, said the great sage;

[That] The result of sharing, is of great fruit.

T39            “Expelling a mind of miserliness, with a very happy mind;

Giving to nobles at right time, giving thus is of great fruit.

T40            “Having given food to many, offerings to worthy of offerings too;

Having passed-away from humans, givers go to heaven.

T41            “Having gone to heaven, rejoice in sensual pleasures the desirous ones;

The result of sharing, experience the un-miserly ones”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

1.3.7        (27) Mettābhāvanāsuttaṃ – Developing Loving-Friendliness Sutta [35]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve [nabhe (sī.)] ādicco nabhaṃ abbhussakkamāno [abbhuggamamāno (ka. aṭṭha.)] sabbaṃ ākāsagataṃ [ākāsaṃ (syā.)] tamagataṃ abhivihacca [abhihacca (syā.)] bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V42           “Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato;

Tanū [tanu (sī.)] saṃyojanā honti, passato upadhikkhayaṃ.

V43           “Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;

Sabbe ca pāṇe manasānukampaṃ, pahūtamariyo pakaroti puññaṃ.

V44           “Ye [yo (sī.)] sattasaṇḍaṃ pathaviṃ vijitvā, rājisayo [rājīsayo (sī.)] yajamānānupariyagā;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

V45           “Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe.

V46           “Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtesu, veraṃ tassa na kenacī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness.  A fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant.

“Just as bhikkhus, whatever star-light is there, all of it is not worth sixteenth part of the moon-light, moon-light is surpassing, shining, bright, and brilliant; indeed just so, bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness; a fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant. [36]

“Just as bhikkhus, in the last month of the rains, in the fall season, in a clear sky without a cloud, sun ascending in the sky destroying darkness is shining, bright, and brilliant; indeed just so, bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness; a fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant. [37]

Just as bhikkhus, in the later part of the night, at the dawn time, medicine-star is shining, bright, and brilliant; indeed just so, bhikkhus, whatever bases of meritorious action siding with re-becoming are there, all of them are not worth sixteenth part of a fully-freed mind due to loving-friendliness; a fully-freed mind due to loving-friendliness is surpassing, shining, bright, and brilliant”. [38]

For this meaning Blessed One spoke.  There this is what was said –

T42            “Whoever develops immeasurable loving-friendliness, completely mindful;

His fetters thin out, [he] sees ending of possessions.

T43            “One without hateful mind, does wholesome on account of developing loving-friendliness;

Having compassionate mind for all beings, he does limitless merits.

T44            “Having won this earth teeming with beings, going around performing coronation sacrifice;

Ashvamedha and Purisamedha, Sammāpāsa, Vājapeyya and open-door donation sacrifices too.

T45            “Having a well-developed mind of loving-friendliness, no [sacrifice] is equal to sixteenth part of that;

[Like] moon light [outshines] all the stars <star-light is not worth sixteenth part of the moon light>. [39]

T46            “He neither strikes nor destroys, neither subdues nor causes to subdue,

With loving-friendliness for all beings, he has no enmity at all”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

Tatiyo vaggo niṭṭhito. – Third Section is finished.

Tassuddānaṃ –

Cittaṃ mettaṃ [jhāyī (sī. syā.), jhāyi (pī. ka.)] ubho atthe, puñjaṃ vepullapabbataṃ;

Sampajānamusāvādo, dānañca mettabhāvanā [mettabhāvañca (sī. syā. pī.), mettavācañca (ka.)].

Sattimāni ca [sattimānidha (sī. ka.)] suttāni, purimāni ca vīsati;

Ekadhammesu suttantā, sattavīsatisaṅgahāti.

Therefore said [contents] ––

Mind loving-friendliness both benefits, mass [like] Vepulla mountain;

Lying deliberately, donating and loving-friendliness too.

Seven these suttā, and the previous twenty [suttā];

End of suttā about one Nature, collection of twenty-seven.

Ekakanipāto niṭṭhito. – Chapter of Ones is finished.


2. Dukanipāto – Chapter of Twos

2.1              Paṭhamavaggo – First Section

2.1.1        (28) Dukkhavihārasuttaṃ – Dwelling in Suffering Sutta [40]

(Dve dhamme anukkaṭi) [( ) syāmapotthake natthi] vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu aguttadvāratāya [aguttadvāro (aṭṭha.)] ca, bhojane amattaññutāya [amattaññū (aṭṭha.)] ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savidhātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V47           “Cakkhu sotañca ghānañca, jivhā kāyo tathā mano;

Etāni yassa dvārāni, aguttānidha [aguttāni ca (syā.)] bhikkhuno.

V48           “Bhojanamhi amattaññū, indriyesu asaṃvuto;

Kāyadukkhaṃ cetodukkhaṃ, dukkhaṃ so adhigacchati.

V49           “Ḍayhamānena kāyena, ḍayhamānena cetasā;

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

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

(For two qualities) This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu dwells in suffering in this world, with vexation, with despair, with burning; [and] on breakup of body, after death [he] can expect to go to bad destinations.  What two?  Not guarding the doors of faculties and immoderation in eating.  Indeed bhikkhus, possessing these two qualities a bhikkhu dwells in suffering in this world, with vexation, with despair, with burning; [and] on breakup of body, after death [he] can expect to go to bad destinations”.  [41]

For this meaning Blessed One spoke.  There this is what was said –

T47            “Eye and ear and nose, tongue, body and mind;

[In] These doors here, unguarded a bhikkhu.

T48            “Immoderate in eating, unrestrained in faculties too;

Bodily suffering, mentally suffering, he enters upon suffering.

T49            “Burning in the body, burning in the mind;

Whether by day or night, such a one dwells in suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

2.1.2        (29) Sukhavihārasuttaṃ – Dwelling in Happiness Sutta [42]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca.  Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V50           “Cakkhu sotañca ghānañca, jivhā kāyo tathā [atho (sī. syā. ka.)] mano;

Etāni yassa dvārāni, suguttānidha bhikkhuno.

V51           “Bhojanamhi ca mattaññū, indriyesu ca saṃvuto;

Kāyasukhaṃ cetosukhaṃ, sukhaṃ so adhigacchati.

V52           “Aḍayhamānena kāyena, aḍayhamānena cetasā;

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

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu dwells in happiness in this world, without vexation, without despair, without burning; [and] on breakup of body, after death [he] can expect to go to good destinations.  What two?  Guarding the doors of faculties and moderation in eating.  Indeed bhikkhus, possessing these two qualities, a bhikkhu dwells in happiness in this world, without vexation, without despair, without burning; [and] on breakup of body, after death [he] can expect to go to good destinations”. [43]

For this meaning Blessed One spoke.  There this is what was said –

T50            “Eye and ear and nose, tongue, body and mind;

[In] These doors here, well-guarded a bhikkhu.

T51            “Moderate in eating, restrained in faculties too;

Bodily happy, mentally happy, he enters upon happiness.

T52            “Unburning in the body, unburning in the mind;

Whether by day or night, such a one dwells in happiness”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

2.1.3        (30) Tapanīyasuttaṃ – Torment Sutta [44]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. So ‘akataṃ me kalyāṇa’ntipi tappati, ‘kataṃ me pāpa’ntipi tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V53           “Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasañhitaṃ.

V54           “Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti [nirayaṃ so upapajjatīti (sī. syā. kaṃ. pī.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two qualities are tormenting.  Which two?  Here, bhikkhus, someone hasn’t done good, hasn’t done wholesome, hasn’t provided refuge, has done evil, has done cruelty, has done wrong.  He is tormented [thinking] ‘I haven’t done good’, he is tormented [thinking] ‘I have done evil’.  Indeed bhikkhus, these two qualities are tormenting”. [45]

For this meaning Blessed One spoke.  There this is what was said –

T53            “Having done bodily misconduct, and verbal misconduct too;

Having done mental misconduct, and whatever other accumulation of hatred.

T54            “Not having done wholesome kamma, having done much unwholesome;

On breakup of body the unwise one, arises in hell“.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

2.1.4        (31) Atapanīyasuttaṃ – Non-Torment Sutta [46]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. So ‘kataṃ me kalyāṇa’ntipi na tappati, ‘akataṃ me pāpa’ntipi na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V55           “Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

V56           “Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two qualities are non-tormenting.  Which two?  Here, bhikkhus, someone has done good, has done wholesome, has provided refuge, hasn’t done evil, hasn’t done cruelty, hasn’t done wrong.  He is not tormented [thinking] ‘I haven’t done good’, he is not tormented [thinking] ‘I have done evil’.  Indeed bhikkhus, these two qualities are non-tormenting”. 

For this meaning Blessed One spoke.  There this is what was said –

T55            “Having abandoned bodily misconduct, and verbal misconduct too;

Having abandoned mental misconduct, and whatever other accumulation of hatred.

T56            “Not having done unwholesome kamma, having done much wholesome;

On breakup of body the wise one, arises in heaven“.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

2.1.5        (32) Paṭhamasīlasutta – Conduct One Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye. Katamehi dvīhi? Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V57           “Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu will be placed in hell as if carried there.  Which two?  Evil conduct and evil views.  Indeed bhikkhus, possessing these two qualities a bhikkhu will be placed in hell as if carried there”. 

For this meaning Blessed One spoke.  There this is what was said –

T57            “Evil conduct, and evil views too;

These two qualities, a man who possesses;

On breakup of body the unwise one, arises in hell“.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

2.1.6        (33) Dutiyasīlasuttaṃ – Conduct Two Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge. Katamehi dvīhi? Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V58           “Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu will be placed in heaven as if carried there.  Which two?  Good conduct and good views.  Indeed bhikkhus, possessing these two qualities a bhikkhu will be placed in heaven as if carried there”.

For this meaning Blessed One spoke.  There this is what was said –

T58            “Good conduct, and good views too;

These two qualities, a man who possesses;

On breakup of body the wise one, arises in heaven“.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

2.1.7        (34) Ātāpīsuttaṃ – Ardency Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Anātāpī, bhikkhave, bhikkhu anottāpī [anottappī (bahūsu) aṭṭhakathā passitabbā] abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. Ātāpī ca kho, bhikkhave, bhikkhu ottāpī [ottappī (bahūsu)] bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V59           “Anātāpī anottāpī, kusīto hīnavīriyo;

Yo thīnamiddhabahulo, ahirīko anādaro;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

V60           “Yo ca satimā nipako jhāyī, ātāpī ottāpī ca appamatto;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu who is not ardent and not afraid of wrongdoing is incapable of self-enlightenment, incapable of Nibbāna, incapable of entering upon the unsurpassed refuge from bonds.  Indeed bhikkhus, a bhikkhu who is ardent and afraid of wrongdoing is capable of self-enlightenment, capable of Nibbāna, capable of entering upon the unsurpassed refuge from bonds”. [47]

For this meaning Blessed One spoke.  There this is what was said –

T59            “Not ardent, not afraid of wrongdoing, indolent, unenergetic;

One with much sloth-torpor, shameless disrespectful;

Such a bhikkhu is incapable, to contact the best self-enlightenment [Nibbāna].

T60            “Whoever is mindful, prudently meditating, ardent, afraid of wrongdoing, and heedful;

Breaking the fetters of birth-aging, here itself will contact the unsurpassed self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

2.1.8        (35) Paṭhamanakuhanasuttaṃ – Deceitless One Sutta [48]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthañceva pahānatthañcā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V61           “Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

V62           “Esa maggo mahattehi [mahantehi (sī. ka.), mahatthehi (syā.)], anuyāto mahesibhi [mahesino (sī. ka.)];

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, this holy-life is not fared to deceive people, not to con people, not associated with [obtaining] gains-hospitality-praise, nor for ‘May people know me thus’ too.  Rather indeed here bhikkhus, this holy-life is fared for restraint and abandonment”. [49]

For this meaning Blessed One spoke.  There this is what was said –

T61            “For restraint, for abandonment, holy-life not based on hearsay;

Preached by the Blessed One, leading to merging with Nibbāna.

T62            “This path of the great [beings], followed by great sages;

Those who practice it, as preached by the Buddha;

Will make an end of suffering, follower of the teachers’ teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

2.1.9        (36) Dutiyanakuhanasuttaṃ – Deceitless Two Sutta [50]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati abhiññatthañceva pariññatthañcā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V63           “Abhiññatthaṃ pariññatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

V64           “Esa maggo mahattehi, anuyāto mahesibhi;

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, this holy-life is not fared to deceive people, not to con people, not associated with [obtaining] gains-hospitality-praise, nor for ‘May people know me thus’ too.  Rather indeed here bhikkhus, this holy-life is fared for full knowledge and complete knowledge”.

For this meaning Blessed One spoke.  There this is what was said –

T63            “For full knowledge, for complete knowledge, holy-life not based on hearsay;

Preached by the Blessed One, leading to merging with Nibbāna.

T64            “This path of the great [beings], followed by great sages;

Those who practice it, as preached by the Buddha;

Will make an end of suffering, follower of the teachers’ teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

2.1.10    (37) Somanassasuttaṃ – Mental Happiness Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa [yoniso (sī. syā. pī.), yonissa (ka.)] āraddhā hoti āsavānaṃ khayāya. Katamehi dvīhi? Saṃvejanīyesu ṭhānesu saṃvejanena, saṃviggassa ca yoniso padhānena. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V65           “Saṃvejanīyaṭṭhānesu [saṃvejanīyesu ṭhānesu (syā. pī.)], saṃvijjetheva paṇḍito;

Ātāpī nipako bhikkhu, paññāya samavekkhiya.

V66           “Evaṃ vihārī ātāpī, santavutti anuddhato;

Cetosamathamanuyutto, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing two qualities a bhikkhu dwells in much happiness and mental happiness in this world, appropriately firm for ending of taints.  Which two?  Deeply agitated where agitation is required, and striving appropriately because of agitation.  Indeed bhikkhus, possessing these two qualities a bhikkhu dwells in much happiness and mental happiness in this world, appropriately firm for ending of taints”. [51]

For this meaning Blessed One spoke.  There this is what was said –

T65            “Deeply agitated where agitation is required, a wise one;

Ardent and prudent bhikkhu, fully seeing with wisdom.

T66            “Thus dwells the ardent one, peaceful and non-restless;

With mind intent on concentration, reaches the end of suffering”. [52]

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Paṭhamo vaggo niṭṭhito. First Section is finished.

Tassuddānaṃ

Dve ca bhikkhū tapanīyā, tapanīyā paratthehi;

Ātāpī [dve pādā (ka.), dve ātāpī (sī.)] nakuhanā dve [na kuhanā ca (sabbattha)], somanassena te dasāti.

Therefore said [contents] ––

Two [each] of bhikkhus and torment, [and two of] torment hereafter;

Exerting, two of deceitless, mental happiness is the tenth.

2.2              Dutiyavaggo – Second Section

2.2.1        (38) Vitakkasuttaṃ – Thoughts Sutta [53]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca [viveko ca (syā.)].  Abyāpajjhārāmo [abyāpajjārāmo (ka.), abyābajjhārāmo (?)], bhikkhave, tathāgato abyāpajjharato. Tamenaṃ, bhikkhave, tathāgataṃ abyāpajjhārāmaṃ abyāpajjharataṃ eseva vitakko bahulaṃ samudācarati – ‘imāyāhaṃ iriyāya na kiñci byābādhemi tasaṃ vā thāvaraṃ vā’ti.

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

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

“Pavivekārāmā, bhikkhave, viharatha pavivekaratā. Tesaṃ vo, bhikkhave, tumhākaṃ pavivekārāmānaṃ viharataṃ pavivekaratānaṃ eseva vitakko bahulaṃ samudācarissati – ‘kiṃ akusalaṃ, kiṃ appahīnaṃ, kiṃ pajahāmā’”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V67           “Tathāgataṃ buddhamasayhasāhinaṃ, duve vitakkā samudācaranti naṃ;

Khemo vitakko paṭhamo udīrito, tato viveko dutiyo pakāsito.

V68           “Tamonudaṃ pāragataṃ mahesiṃ, taṃ pattipattaṃ vasimaṃ anāsavaṃ;

Visantaraṃ [vesantaraṃ (sī. ka.), vissantaraṃ (pī.)] taṇhakkhaye vimuttaṃ, taṃ ve muniṃ antimadehadhāriṃ;

Mārañjahaṃ [mārajahaṃ (syā.), mānajahaṃ (sī. ka.), mānaṃ jahaṃ (pī.)] brūmi jarāya pāraguṃ.

V69           “Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedho, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhati jātijarābhibhūta”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, Tathāgata, arahant, rightly self-enlightened, dwells much in two thoughts – thought of refuge and of detachment.  Bhikkhus, fond of non ill-will, Tathāgata delights in non ill-will.  Bhikkhus, to the Tathāgata, fond of non ill-will, delighting in non ill-will, a thought like this occurs much – ‘By these actions of mine may no one – mobile or immobile – come to any harm’. [54]

“Bhikkhus, fond of detachment, Tathāgata delights in detachment.  Bhikkhus, to the Tathāgata, fond of detachment, delighting in detachment, a thought like this occurs much – ‘Whatever is unwholesome is abandoned’.

“Therefore, bhikkhus, you too should dwell fond of non ill-will, delighting in non ill-will.  Bhikkhus, to you too, fond of non ill-will, delighting in non ill-will, a thought like this will occur much – ‘By these actions of ours may no one – mobile or immobile – come to any harm’.

“Bhikkhus, fond of detachment, you should dwell delighting in detachment.  Bhikkhus, to you too, fond of detachment, delighting in detachment, a thought like this will occur much – ‘What is unwholesome?  What is unabandoned?  What have we abandoned’? ”.

For this meaning Blessed One spoke.  There this is what was said –

T67            “Tathāgata, Buddha, endurer of unendurable, dwells in two thoughts;

Thought of refuge is uttered first, second is explained as detachment.

T68            “Dispeller of darkness, great sage gone to the far-shore, reached the end, dwelling taintless;

Crossed-over poison, fully freed by ending of taints, silent sage bearing the last body;

Abandoned Māra, I designate as gone to the far-shore of aging. [55]

T69            “Like from a rock at the top of mountain, [one] sees all the people;

That is the simile for Dhammā of the intelligent one [Lord Buddha], having climbed the mansion, the omni-seer [sees];

People affected with sorrow, the unsorrowing one sees, [people] overcome by birth-aging”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

2.2.2        (39) Desanāsuttaṃ – Preachings Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve? ‘Pāpaṃ pāpakato passathā’ti – ayaṃ paṭhamā dhammadesanā; ‘pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti – ayaṃ dutiyā dhammadesanā. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V70           “Tathāgatassa buddhassa, sabbabhūtānukampino;

Pariyāyavacanaṃ passa, dve ca dhammā pakāsitā.

V71           “Pāpakaṃ passatha cetaṃ [cekaṃ (sī. pī.), chekā (syā.)], tattha cāpi virajjatha;

Tato virattacittāse, dukkhassantaṃ karissathā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, Tathāgata, arahant rightly self-enlightened has two sequential preaching of the Dhammā.  Which two?  ‘See evil as evil’ – this is the first preaching of the Dhammā; ‘Having seen evil as evil, one should therefrom become disenchanted, dispassionate, fully freed’ – this is the second preaching of the Dhammā.  Bhikkhus, Tathāgata, arahant rightly self-enlightened has these two sequential preaching of the Dhammā”. 

For this meaning Blessed One spoke.  There this is what was said –

T70            “Tathāgata, Buddha, compassionate for all beings;

Seeing the sequence, explained two Dhammā.

T71            “Seeing the evil, one should become dispassionate therefrom;

There with a dispassionate mind, should make an end of suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

2.2.3        (40) Vijjāsuttaṃ – Knowledge Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappaṃ; vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā anvadeva hirottappa”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V72           “Yā kācimā duggatiyo, asmiṃ loke paramhi ca;

Avijjāmūlikā sabbā, icchālobhasamussayā.

V73           “Yato ca hoti pāpiccho, ahirīko anādaro;

Tato pāpaṃ pasavati, apāyaṃ tena gacchati.

V74           “Tasmā chandañca lobhañca, avijjañca virājayaṃ;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, ignorance precedes unwholesome nature, followed by shamelessness and non-fear of wrongdoing; bhikkhus, knowledge too indeed precedes wholesome nature, followed by shame and fear of wrongdoing”.

For this meaning Blessed One spoke.  There this is what was said –

T72            “Whatever bad destinations there are, here in this world and hereafter;

Are all rooted in ignorance, accumulation of wishes and greed. [56]

T73            “Because who are desirous of evil, shameless and disrespectful;

They bring forth evil, on account of which they go to states of woe.

T74            “Therefore having fully removed desires and greed, and ignorance too;

Arousing the knowledge a bhikkhu, abandons all bad destinations”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

2.2.4        (41) Paññāparihīnasuttaṃ – Devoid of Wisdom Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṃ viharanti savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Te [te ca kho (?)], bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṃ viharanti avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V75           “Paññāya parihānena, passa lokaṃ sadevakaṃ;

Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.

V76           “Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

Yāya sammā pajānāti, jātibhavaparikkhayaṃ.

V77           “Tesaṃ devā manussā ca, sambuddhānaṃ satīmataṃ;

Pihayanti hāsapaññānaṃ [hāsupaññānaṃ (sī. aṭṭha.)], sarīrantimadhārina”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, those beings are well-devoid who are devoid of the noble wisdom.  They dwell in suffering in this world, with vexation, with despair, with burning; [and] on breakup of body, after death can expect to go to bad destinations.  Bhikkhus, those beings are not devoid who are not devoid of the noble wisdom.  They dwell in happiness in this world, without vexation, without despair, without burning; [and] on breakup of body, after death can expect to go to good destinations”. [57]

For this meaning Blessed One spoke.  There this is what was said –

T75            “Decayed of wisdom, see the world including deva world;

Settled in name-form, this is the truth, they conceive.

T76            “Wisdom is the best in the world, in whatever leads to penetration;

In whatever rightly knowing, [leads to] complete end of birth and becoming.

T77            “Devā and humans envy them, (who are) self-enlightened and mindful;

Ones with lustrous wisdom, bearers of the last body”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

2.2.5        (42) Sukkadhammasuttaṃ – Bright Dhammā Sutta [58]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī [hiri (sī. syā. kaṃ. pī.)] ca, ottappañca. Ime ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā [soṇasigālā (sī. syā. kaṃ. pī.)]. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V78           “Yesaṃ ce hiriottappaṃ, sabbadā ca na vijjati;

Vokkantā sukkamūlā te, jātimaraṇagāmino.

V79           “Yesañca hiriottappaṃ, sadā sammā upaṭṭhitā;

Virūḷhabrahmacariyā te, santo khīṇapunabbhavā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two bright qualities guard the world.  Which two?  Shame and fear of wrongdoing.  Bhikkhus, if these two bright qualities did not guard the world, here would not be discerned mother, or mother’s sister, or mother’s brother’s wife, or teacher’s wife, or guru’s wife.  They would contaminate the world like goats-sheep, roosters-pigs, dogs-jackals.  Indeed bhikkhus, because these two bright qualities guard the world, therefore here is discerned mother, or mother’s sister, or mother’s brother’s wife, or teacher’s wife, or guru’s wife”.

For this meaning Blessed One spoke.  There this is what was said –

T78            “Those who don’t have shame-fear of wrongdoing, all the time;

Deviated from the root of brightness they are, leading to birth-death.

T79            “Those who have shame-fear of wrongdoing, always established rightly;

Growing in the holy-life they are peaceful, with further becoming ended”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

2.2.6        (43) Ajātasuttaṃ – Unborn Sutta [59]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V80           “Jātaṃ bhūtaṃ samuppannaṃ, kataṃ saṅkhatamaddhuvaṃ;

Jarāmaraṇasaṅghāṭaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka. sī. ka.), pabhaṅguṇaṃ (syā.)].

V81           “Āhāranettippabhavaṃ, nālaṃ tadabhinandituṃ;

Tassa nissaraṇaṃ santaṃ, atakkāvacaraṃ dhuvaṃ.

V82           “Ajātaṃ asamuppannaṃ, asokaṃ virajaṃ padaṃ;

Nirodho dukkhadhammānaṃ, saṅkhārūpasamo sukho”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“There is, bhikkhus, an unborn, unbecome, unmade, unformed.  If there were not an unborn, unbecome, unmade, unformed;  refuge from the born, become, made, formed would not be discerned here.  Indeed bhikkhus, because there is an unborn, unbecome, unmade, unformed; therefore a refuge is discerned from the born, become, made, formed”.

For this meaning Blessed One spoke.  There this is what was said –

T80            “Born become arisen, made formed-uncertain;

Bound together with aging-death, nest of disease, subject to breakup.

T81            “Led by nutriment to becoming, unsuitable to be pleased;

Refuge from them is peaceful, dwelling doubtless and certain.

T82            “Unborn unarisen, unsorrowing dustless station [Nibbāna];

Cessation of suffering, appeasing of formations is happiness”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

2.2.7        (44) Nibbānadhātusuttaṃ – Element of Nibbāna Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Katamā ca, bhikkhave, anupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti [sītībhavissanti (?)]. Ayaṃ vuccati, bhikkhave, anupādisesā nibbānadhātu. Imā kho, bhikkhave, dve nibbānadhātuyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V83           “Duve imā cakkhumatā pakāsitā, nibbānadhātū anissitena tādinā;

Ekā hi dhātu idha diṭṭhadhammikā, saupādisesā bhavanettisaṅkhayā;

Anupādisesā pana samparāyikā, yamhi nirujjhanti bhavāni sabbaso.

V84           “Ye etadaññāya padaṃ asaṅkhataṃ, vimuttacittā bhavanettisaṅkhayā;

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

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, there are two Nibbāna elements.  Which two?  Nibbāna element with residue of possessions, and Nibbāna element without residue of possessions. 

“Which, bhikkhus, is Nibbāna element with residue of possession?  Bhikkhus, here a bhikkhu is an arahant, with taints ended, having lived the holy-life, done what had to be done, laid down the burden, reached the goal, completely ended fetter of becoming, with full understanding, fully freed.  Standing thus with five faculties intact, he experiences charming and non-charming, feels happiness and suffering.  He is with lust ended, hate ended, delusion ended – this is called, bhikkhus, Nibbāna element with residue of possessions.

“Which, bhikkhus, is Nibbāna element without residue of possession?  Bhikkhus, here a bhikkhu is an arahant, with taints ended, having lived the holy-life, done what had to be done, laid down the burden, reached the goal, completely ended fetter of becoming, with full understanding, fully freed.  He here itself, bhikkhus, not pleased with everything that is felt, will cool down.  This is called, bhikkhus, Nibbāna element without residue of possessions”.

For this meaning Blessed One spoke.  There this is what was said –

T83            “Two here the seer has explained, elements of Nibbāna, of non-dependent  thus ones;

One element is for this world, with residue of possession, the lead to becoming fully ended;

Without residue of possessions is for here-after, wherein are ceased all becomings.

T84            “Those understanding this unformed station [Nibbāna], with a fully-freed mind, the lead to becoming fully ended;

They have entered upon the Dhammā essence, delighting in ending, they have abandoned all becomings, the thus ones”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

2.2.8        (45) Paṭisallānasuttaṃ – Solitude Sutta [60]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Paṭisallānārāmā [paṭisallānārāmā (ka.)], bhikkhave, viharatha paṭisallānaratā, ajjhattaṃ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetā suññāgārānaṃ. Paṭisallānārāmānaṃ, bhikkhave, viharataṃ paṭisallānaratānaṃ ajjhattaṃ cetosamathamanuyuttānaṃ anirākatamajjhānānaṃ vipassanāya samannāgatānaṃ brūhetānaṃ suññāgārānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V85           “Ye santacittā nipakā, satimanto ca [satimantova (sī. ka.)] jhāyino;

Sammā dhammaṃ vipassanti, kāmesu anapekkhino.

V86           “Appamādaratā santā, pamāde bhayadassino;

Abhabbā parihānāya, nibbānasseva santike”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Fond of solitude, bhikkhus, you should dwell delighting in solitude, internally mind intent on concentration, not-neglecting jhānā, possessing seeing with insight, frequenting empty places.  Fond of solitude, bhikkhus, dwelling delighting in solitude, internally mind intent on concentration, not-neglecting jhānā, possessing seeing with insight, frequenting empty places; nothing other than two fruits can be expected – [final] knowledge in this world, or there being a residue of possessions left, non-returning”. [61]

For this meaning Blessed One spoke.  There this is what was said –

T85            “They with peaceful mind, prudent, mindful and meditating;

Rightly seeing phenomena with insight, disinterested in sensual pleasures.

T86            “Delighting in heedfulness, peaceful, seeing fear in heedlessness;

Unable to be decayed, they are close to Nibbāna”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

2.2.9        (46) Sikkhānisaṃsasuttaṃ – Benefits of the Training Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sikkhānisaṃsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṃsānaṃ, bhikkhave, viharataṃ paññuttarānaṃ vimuttisārānaṃ satādhipateyyānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V87           “Paripuṇṇasikkhaṃ [paripuṇṇasekhaṃ (sī.), paripuṇṇasekkhaṃ (syā.)] apahānadhammaṃ, paññuttaraṃ jātikhayantadassiṃ;

Taṃ ve muniṃ antimadehadhāriṃ, mārañjahaṃ brūmi jarāya pāraguṃ.

V88           “Tasmā sadā jhānaratā samāhitā, ātāpino jātikhayantadassino;

Māraṃ sasenaṃ abhibhuyya bhikkhavo, bhavatha jātimaraṇassa pāragā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Benefiting from the training, bhikkhus, you should dwell with surpassing wisdom, with essence of full-freedom, having reached mindfulness.  Benefiting from the training, bhikkhus, dwelling with surpassing wisdom, with essence of full-freedom, having reached mindfulness; nothing other than two fruits can be expected – [final] knowledge in this world, or there being a residue of possessions left, non-returning”.

For this meaning Blessed One spoke.  There this is what was said –

T87            “Fulfilling the training, unabandoning Dhammā, with surpassing wisdom seeing end and ending of births;

That silent sage, bearing the last body, having abandoned Māra, I designate as gone to the far-shore of aging.

T88            “Therefore always delightedly doing jhānā, restrained, ardent, seer of end and ending of births;

Having conquered Māra with his army, bhikkhus, be the ones gone to the far-shore of birth-death”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

2.2.10    (47) Jāgariyasuttaṃ – Vigilance Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V89           “Jāgarantā suṇāthetaṃ, ye suttā te pabujjhatha;

Suttā jāgaritaṃ seyyo, natthi jāgarato bhayaṃ.

V90           “Yo jāgaro ca satimā sampajāno, samāhito mudito vippasanno ca;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so.

V91           “Tasmā have jāgariyaṃ bhajetha, ātāpī bhikkhu nipako jhānalābhī;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu should dwell vigilant, mindful, clearly knowing, restrained, full of altruistic joy, very happy, and timely seeing wholesome Dhammā with insight.  Bhikkhus, a bhikkhu dwelling vigilant, mindful, clearly knowing, restrained, full of altruistic joy, very happy, and timely seeing wholesome Dhammā with insight; nothing other than two fruits can be expected – [final] knowledge in this world, or there being a residue of possessions left, non-returning”.

For this meaning Blessed One spoke.  There this is what was said –

T89            “Vigilant should hear this, those who hear should become vigilant;

Better those who hear become vigilant, vigilant ones have no fear.

T90            “He who is vigilant mindful and clearly knowing, restrained, full of altruistic joy, very happy too;

Timely, rightly, and completely inquiring phenomena, becoming concentrated, he destroys the darkness.

T91            “Therefore associate with the vigilant, ardent bhikkhu, prudent, a gainer of jhānā;

Cutting-off the fetters of birth-aging, [he] here itself contacts the unsurpassed self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

2.2.11    (48) Āpāyikasuttaṃ – Destined for State of Woe Sutta [62]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. Katame dve? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V92           “Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomi cāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

V93           “Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

V94           “Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these two are destined for the state of woe, for hell, if not abandoning [their conduct].  Which two?  He who isn’t a farer of the holy-life but pretends to be one, and he who baselessly accuses the farers of the completely fulfilled, completely clean holy-life of living an unholy-life.  Indeed bhikkhus, these two are destined for the state of woe, for hell, if not abandoning [their conduct]”. 

For this meaning Blessed One spoke.  There this is what was said –

T92            “A liar arises in hell, and the one who having done says I didn’t do it;

Both become same afterwards, people doing lowly kammā hereafter.

T93            “Brown-robed are many, evil-doers and intemperate;

Evil ones, because of the evil kammā, they arise in hell. [63]

T94            “Better to eat an [scorching hot] iron ball, that is the simile for fire-flame;

Rather than an unvirtuous one eat, alms-food of the country intemperately”. [64]

This too is the meaning of what was said by the Blessed one, thus I heard.  Eleventh.

2.2.12    (49) DiṭṭhigatasuttaṃGone to View Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – yato kira, bho, ayaṃ attā [satto (sī. ka.)] kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

“Kathañca, bhikkhave, cakkhumanto passanti? Idha bhikkhu bhūtaṃ bhūtato passati; bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V95           “Ye [yo (syā. ka.)] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

Yathābhūte vimuccanti, bhavataṇhā parikkhayā.

V96           “Sa ve [sace (ka. sī. syā. pī.)] bhūtapariñño, so vītataṇho bhavābhave;

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, gone to two views and completely yoked to it, some devā and humans undershoot, some overshoot; see the ones with eyes.

“And how one undershoots?  Fond of becoming, devā and humans, delighting in becoming, much rejoicing in becoming, when the Dhammā is being preached for the cessation of becoming, therein their mind doesn’t become joyful, isn’t pleased, isn’t fully settled on it, is uninclined.  Thus indeed bhikkhus, one undershoots.

“And how one overshoots?  Someone here indeed, distressed with becoming, ashamed, disgusted, is pleased with not-becoming [thinking] –‘It is said, good sir, this self, after breakup of body, after death is annihilated, fully perished, doesn’t exist after death.  This is peaceful, this is excellent, this is like so’.  Thus indeed, bhikkhus, one overshoots.

“And how bhikkhus, the ones with eyes see?  Here a bhikkhu sees what was to become has become; having seen what was to become has become, he starts practicing for disenchantment, for lustlessness, for cessation of what has become.  Thus indeed bhikkhus, see the ones with eyes”.

For this meaning Blessed One spoke.  There this is what was said –

T95            “Having seen the becoming become, they transcend what has become;

Fully freed in as it is, with complete ending of craving for becoming.

T96            “Completely knowing becoming, he is craving-less in becoming or not-becoming;

With non-becoming of what has become, the bhikkhu doesn’t come to further becoming”. [65]

This too is the meaning of what was said by the Blessed one, thus I heard.  Twelfth.

Dutiyo vaggo niṭṭhito. – Second Section is finished.

Tassuddānaṃ –

Dve indriyā dve tapanīyā, sīlena apare duve;

Anottāpī kuhanā dve ca, saṃvejanīyena te dasa.

Vitakkā desanā vijjā, paññā dhammena pañcamaṃ;

Ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca;

Apāyadiṭṭhiyā ceva [yeva (sī. syā.)], bāvīsati pakāsitāti.

Therefore said [contents] ––

Two of faculties, two of tormenting, followed by two on virtues;

Not afraid of wrongdoing, two of deceit too, agitated is the tenth.

Thoughts preaching knowledge, wisdom Dhamma is the fifth;

Unborn element-solitude, training awake too;

state of woe-one with view, twenty-two are explained.

Dukanipāto niṭṭhito. – Chapter of Twos is finished.


3. Tikanipāto – Chapter of Threes

3.1              Paṭhamavaggo – First Section

3.1.1        (50) Mūlasuttaṃ – Root Sutta [66]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – imāni kho, bhikkhave, tīṇi akusalamūlānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V97           “Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three roots of unwholesome.  Which three?  Greed is the root of unwholesome, hate is the root of unwholesome, delusion is the root of unwholesome indeed bhikkhus, these are the three roots of unwholesome”.

For this meaning Blessed One spoke.  There this is what was said –

T97            “Greed, hate, and delusion too, make man evil-minded;

A self-originated violence, like fruit of the bamboo [destroys bamboo]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

3.1.2        (51) Dhātusuttaṃ – Element Sutta [67]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, dhātuyo. Katamā tisso? Rūpadhātu, arūpadhātu, nirodhadhātu – imā kho, bhikkhave, tisso dhātuyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V98           “Rūpadhātuṃ [rūpadhātu (sabbattha)] pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

V99           “Kāyena amataṃ dhātuṃ, phusayitvā [phussayitvā (syā.), phassayitvā (pī.)] nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ pada”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three elements.  Which three?  Form element, formless element, cessation element – indeed bhikkhus, these are the three elements”.

For this meaning Blessed One spoke.  There this is what was said –

T98            “Completely knowing form element, unestablished in formless;

They are freed in cessation, those people who have killed death.

T99            Having touched undying element [Nibbāna] by body, without possession;

Renouncing possessions, having realized [Nibbāna], taintless;

Preaches rightly self-enlightened [Lord Buddha], the unsorrowing dustless station [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

3.1.3        (52) Paṭhamavedanāsuttaṃ – Feelings One Sutta [68]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V100       “Samāhito sampajāno, sato buddhassa sāvako;

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

V101       “Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three feelings.  Which three?  Happiness feeling, suffering feeling, neither suffering nor happiness feeling – indeed bhikkhus, these are the three feelings”.

For this meaning Blessed One spoke.  There this is what was said –

T100        “Restrained, clearly knowing, mindful disciple of the Buddha;

Knows the feelings, and the origination of feelings too.

T101        “[Knows] where they cease, and the path leading to ending too;

With the ending of feelings, bhikkhu is passionless, completely liberated”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

3.1.4        (53) Dutiyavedanāsuttaṃ – Feelings Two Sutta [69]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṃ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi [acchejji (sī. pī.), acchijji (ka.)], taṇhaṃ, vivattayi [vāvattayi (sī. aṭṭha.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V102       “Yo sukhaṃ dukkhato adda [dakkhi (sī. pī. ka.), adakkhi (syā.)], dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato.

V103       “Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three feelings.  Which three?  Happiness feeling, suffering feeling, neither suffering nor happiness feeling.  Bhikkhus, happiness feeling should be seen as suffering, suffering feeling should be seen as dart, neither suffering nor happiness feeling should be seen as impermanent.  Indeed bhikkhus, because a bhikkhu sees happiness feeling as suffering, suffering feeling as dart, neither suffering nor happiness feeling as impermanent; bhikkhus, he is said [to be] ‘A noble bhikkhu, with right view, cut-off craving, destroyed fetter, rightly understood the conceit, made an end of suffering’ ”.

For this meaning Blessed One spoke.  There this is what was said –

T102        “One who sees happiness as suffering, sees suffering as dart;

What is neither suffering nor happiness, sees it as impermanent.

T103        “Such a bhikkhu with the right view, from there is freed;

Perfected in higher knowledges, peaceful one, has surmounted the bonds, the silent sage”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

3.1.5        (54) Paṭhamaesanāsuttaṃ – Longing One Sutta [70]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V104       “Samāhito sampajāno, sato buddhassa sāvako;

Esanā ca pajānāti, esanānañca sambhavaṃ.

V105       “Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Esanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three longings.  Which three?  Longing for sensual pleasures, longing for becoming, longing for faring the holy-life indeed bhikkhus, these are the three longings”.

For this meaning Blessed One spoke.  There this is what was said –

T104        “Restrained, clearly knowing, mindful disciple of the Buddha;

Knows the longings, and the origination of longings too.

T105        “[Knows] where they cease, and the path leading to ending too;

With the ending of longings, bhikkhu is passionless, completely liberated”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

3.1.6        (55) Dutiyaesanāsuttaṃ – Longing Two Sutta [71]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V106       “Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

V107       “Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā;

Esanānaṃ khayā bhikkhu, nirāso akathaṃkathī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three longings.  Which three?  Longing for sensual pleasures, longing for becoming, longing for faring the holy-life indeed bhikkhus, these are the three longings”.

For this meaning Blessed One spoke.  There this is what was said –

T106        “Longing for sensual pleasures, longing for becoming, along with longing for faring the holy-life;

Clinging to -only this is truth-, an accumulation of speculative views.

T107        “Non-delighting in all lust, fully-freed by ending of craving;

Giving up longings, speculative views are fully destroyed;

With the ending of longings, bhikkhu is unelated, doubtless”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

3.1.7        (56) Paṭhamaāsavasuttaṃ – Taint One Sutta [72]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V108       “Samāhito sampajāno, sato buddhassa sāvako;

Āsave ca pajānāti, āsavānañca sambhavaṃ.

V109       “Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Āsavānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three taints.  Which three?  Taint of sensual pleasures, taint of becoming, taint of ignorance indeed bhikkhus, these are the three taints”.

For this meaning Blessed One spoke.  There this is what was said –

T108        “Restrained, clearly knowing, mindful disciple of the Buddha;

Knows taints, and the origination of taints too.

T109        “[Knows] where they cease, and the path leading to ending too;

With the ending of taints, bhikkhu is passionless, completely liberated”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

3.1.8        (57) Dutiyaāsavasuttaṃ – Taint Two Sutta [73]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V110       “Yassa kāmāsavo khīṇo, avijjā ca virājitā;

Bhavāsavo parikkhīṇo, vippamutto nirūpadhi;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini”nti [savāhananti (bahūsu)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three taints.  Which three?  Taint of sensual pleasures, taint of becoming, taint of ignorance indeed bhikkhus, these are the three taints”.

For this meaning Blessed One spoke.  There this is what was said –

T110        “One whose taint of sensual pleasures has ended, ignorance is fully removed too;

Taint of becoming is completely ended, fully freed without possession;

He bears the last body, having won Māra with his army”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

3.1.9        (58) Taṇhāsuttaṃ – Craving Sutta [74]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, taṇhā. Katamā tisso? Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, bhikkhave, tisso taṇhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V111       “Taṇhāyogena saṃyuttā, rattacittā bhavābhave;

Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātīmaraṇagāmino.

V112       “Ye ca taṇhaṃ pahantvāna, vītataṇhā [nikkaṇhā ca (sī. ka.)] bhavābhave;

Te ve [te ca (sī. pī. ka.)] pāraṅgatā [pāragatā (ka. sī. syā.)] loke, ye pattā āsavakkhaya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three cravings.  Which three?  Craving for sensual pleasures, craving for becoming, craving for not-becomingindeed bhikkhus, these are the three cravings”.

For this meaning Blessed One spoke.  There this is what was said –

T111        “Yoked by the bond of craving, mind impassioned with becoming or not-becoming;

They are yoked by the bond of Māra, people without refuge from bonds;

Beings go to round of existences, leading to birth-death. [75]

T112        “Those having abandoned craving, without craving for becoming or not-becoming;

They have gone to the far-shore of the world, having reached the end of taints”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

3.1.10    (59) Māradheyyasuttaṃ – Realm of Māra Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocati. Katamehi tīhi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V113       “Sīlaṃ samādhi paññā ca, yassa ete subhāvitā;

Atikkamma māradheyyaṃ, ādiccova virocatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, possessing three qualities, a bhikkhu having transcended the realm of Māra is brilliant like Sun.  Which three?  Here, bhikkhus, a bhikkhu possesses the aggregate of virtue of one beyond training, possesses the aggregate of concentration of one beyond training, possesses the aggregate of wisdom of one beyond training indeed bhikkhus, these are the three qualities, possessing which, a bhikkhu having transcended the realm of Māra is brilliant like Sun”. [76]

For this meaning Blessed One spoke.  There this is what was said –

T113        “Virtue concentration and wisdom, whoever has these well-developed;

Having transcended the realm of Māra, is brilliant like the Sun”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Paṭhamo vaggo niṭṭhito. – First Section is finished.

Tassuddānaṃ –

Mūladhātu atha vedanā duve, esanā ca duve āsavā duve;

Taṇhāto ca atha [taṇhāto atha (syā.)] māradheyyato, vaggamāhu paṭhamanti muttamanti.

Therefore said [contents] ––

Root-Element and two of feelings, two of longings and two of taints;

Craving and realm of Māra, this is the first section, the best one.

3.2              Dutiyavaggo – Second Section

3.2.1        (60) Puññakiriyavatthusuttaṃ – Bases of Meritorious Action Sutta [77]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu – imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V114       “Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

V115       “Ete dhamme bhāvayitvā, tayo sukhasamuddaye;

Abyāpajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three bases of meritorious action.  Which three?  Donation is the base of meritorious action, virtue is the base of meritorious action, development is the base of meritorious action indeed bhikkhus, these are the three bases of meritorious action”. [78]

For this meaning Blessed One spoke.  There this is what was said –

T114        “Train in [making] merits, for bringing about future happiness;

Donating and virtuous conduct, and develop mind of loving-friendliness too.

T115        “Having developed these three qualities, happiness will arise;

In the happy world without ill-will, the wise one will arise”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

3.2.2        (61) Cakkhusuttaṃ – Eyes Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, cakkhūni. Katamāni tīṇi? Maṃsacakkhu, dibbacakkhu, paññācakkhu – imāni kho, bhikkhave, tīṇi cakkhūnī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V116       “Maṃsacakkhu dibbacakkhu, paññācakkhu anuttaraṃ;

Etāni tīṇi cakkhūni, akkhāsi purisuttamo.

V117       “Maṃsacakkhussa uppādo, maggo dibbassa cakkhuno;

Yato ñāṇaṃ udapādi, paññācakkhu anuttaraṃ;

Yassa cakkhussa paṭilābhā, sabbadukkhā pamuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three eyes.  Which three?  The fleshly eye, the divine eye, the wisdom eye indeed bhikkhus, these are the three eyes”. [79]

For this meaning Blessed One spoke.  There this is what was said –

T116        “Fleshly eye, divine eye, wisdom eye unsurpassed;

These three eyes, were spoken of by the best of men [Lord Buddha].

T117        “With arising of fleshly eye, arises the path to divine eye;

From the time when understanding arises, the wisdom eye unsurpassed;

One who obtains [such an] eye, is freed from all suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

3.2.3        (62) Indriyasuttaṃ – Faculties Sutta [80]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V118       “Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

V119       “Tato aññā vimuttassa, ñāṇaṃ ve hoti tādino;

Akuppā me vimuttīti, bhavasaṃyojanakkhayā.

V120       “Sa ve [sace (sī. syā.)] indriyasampanno, santo santipade rato;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three faculties.  Which three?  Knowing the unknown faculty, knowing faculty, one who knows faculty indeed bhikkhus, these are the three faculties”.

For this meaning Blessed One spoke.  There this is what was said –

T118        “Trainee desirous of training, follower of the straight path;

First comes the understanding of ending [of fetters], immediately followed by the final knowledge.

T119        “There with final knowledge of freedom, thus one has the understanding;

Unwavering is my freedom, fetters of becoming are ended.

T120        “He endowed with faculties, peaceful delighting in peace [Nibbāna];

Bears the last body, having won Māra with his army”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

3.2.4        (63) Addhāsuttaṃ – Times Sutta [81]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, addhā. Katame tayo? Atīto addhā, anāgato addhā, paccuppanno addhā – ime kho, bhikkhave, tayo addhā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V121       “Akkheyyasaññino sattā, akkheyyasmiṃ patiṭṭhitā;

Akkheyyaṃ apariññāya, yogamāyanti maccuno.

V122       “Akkheyyañca pariññāya, akkhātāraṃ na maññati;

Phuṭṭho vimokkho manasā, santipadamanuttaraṃ.

V123       “Sa ve [sace (ka.)] akkheyyasampanno, santo santipade rato;

Saṅkhāyasevī dhammaṭṭho, saṅkhyaṃ nopeti vedagū”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three times.  Which three?  Past time, future time, present timeindeed bhikkhus, these are the three times”.

For this meaning Blessed One spoke.  There this is what was said –

T121        “Beings perceptive of what is declared, established in what is declared;

Not completely knowing the declared, come to the bond of Lord of Death.

T122        “Completely knowing the declared, not conceiving the declarer;

Contact full-freedom mentally, the unsurpassed peaceful station [Nibbāna].

T123        “He endowed with declaration, peaceful delighting in peace [Nibbāna];

Resorting to fully ending, established in Dhammā, the wise one cannot be reckoned”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

3.2.5        (64) Duccaritasuttaṃ – Misconduct Sutta [82]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, duccaritāni. Katamāni tīṇi? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – imāni kho, bhikkhave, tīṇi duccaritānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V124       “Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasaṃhitaṃ.

V125       “Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three misconduct.  Which three?  Bodily misconduct, verbal misconduct, mental misconductindeed bhikkhus, these are the three misconduct”.

For this meaning Blessed One spoke.  There this is what was said –

T124        “Having done bodily misconduct, and verbal misconduct too;

Having done mental misconduct, and whatever other accumulation of hatred.

T125        “Not having done wholesome kamma, having done much unwholesome;

On breakup of body the unwise one, arises in hell”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

3.2.6        (65) Sucaritasuttaṃ – Good Conduct Sutta [83]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, sucaritāni. Katamāni tīṇi? Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – imāni kho, bhikkhave, tīṇi sucaritānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V126       “Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasaṃhitaṃ.

V127       “Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three good conduct.  Which three?  Bodily good conduct, verbal good conduct, mental good conductindeed bhikkhus, these are the three good conduct”.

For this meaning Blessed One spoke.  There this is what was said –

T126        “Having abandoned bodily misconduct, and verbal misconduct too;

Having abandoned mental misconduct, and whatever other accumulation of hatred.

T127        “Not having done unwholesome kamma, having done much wholesome;

On breakup of body the wise one, arises in heaven“.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

3.2.7        (66) Soceyyasuttaṃ – Purification Sutta [84]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ – imāni kho, bhikkhave, tīṇi soceyyānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V128       “Kāyasuciṃ vacīsuciṃ [vācāsuciṃ (ka.)], cetosucimanāsavaṃ;

Suciṃ soceyyasampannaṃ, āhu sabbappahāyina”nti [āhu ninhātapāpakanti (a. ni. 3.122) yuttataraṃ].

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three purifications.  Which three?  Bodily purification, verbal purification, mental purificationindeed bhikkhus, these are the three purifications”.

For this meaning Blessed One spoke.  There this is what was said –

T128        “Bodily purified, verbally purified, mentally purified-taintless;

Pure, endowed with purity, has abandoned All”. [85]

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

3.2.8        (67) Moneyyasuttaṃ – Silence Sutta [86]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ – imāni kho, bhikkhave, tīṇi moneyyānī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V129       “Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka”nti [āhu sabbappahāyinanti (a. ni. 3.123)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three silences.  Which three?  Bodily silence, verbal silence, mental silenceindeed bhikkhus, these are the three silences”.

For this meaning Blessed One spoke.  There this is what was said –

T129        “Bodily silent sage, verbally silent sage, mentally silent sage-taintless;

Silent sage endowed with silence, is purged of evils”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

3.2.9        (68) Paṭhamarāgasuttaṃ – Lust One Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, ‘baddho [bando (bahūsu)] mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo [yathā kāmakaraṇīyo ca (sī. syā. pī. ka.)] pāpimato’. Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathā kāmakaraṇīyo [na yathākāmakaraṇīyo ca (syā.)] pāpimato’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V130       “Yassa rāgo ca doso ca, avijjā ca virājitā;

Taṃ bhāvitattaññataraṃ, brahmabhūtaṃ tathāgataṃ;

Buddhaṃ verabhayātītaṃ, āhu sabbappahāyina”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whoever here has not abandoned lust, not abandoned hate, not abandoned delusion – is called, bhikkhus, ‘Tied by Māra, bonded by Māra’s noose, to be done with as desired by the Evil One’.  Bhikkhus, whoever here has abandoned lust, abandoned hate, abandoned delusion – is called, bhikkhus, ‘Not tied by Māra, cast-off Māra’s noose, not to be done with as desired by the Evil One’ “.

For this meaning Blessed One spoke.  There this is what was said –

T130        “Whoever has lust and hate, ignorance too fully removed;

One who has become developed, become Brahma, Tathāgata;

[Become] Buddha, beyond enmity-fear, has abandoned All”. [87]

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

3.2.10    (69) Dutiyarāgasuttaṃ – Lust Two Sutta [88]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, na ‘atari [atiṇṇo (ka. sī. ka.)] samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ’. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘atari samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ, tiṇṇo pāraṅgato [pāragato (sī. aṭṭha. syā.)] thale tiṭṭhati brāhmaṇo’“ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V131       “Yassa rāgo ca doso ca, avijjā ca virājitā;

Somaṃ samuddaṃ sagahaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatāri.

V132       “Saṅgātigo maccujaho nirūpadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na pamāṇameti, amohayi maccurājanti brūmī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whoever bhikkhus or bhikkhunis here has not abandoned lust, not abandoned hate, not abandoned delusion – this is called, bhikkhus, ‘Not swum ocean with waves, with hurricane waves, with whirlpools, with crocodiles, with demons’.  Bhikkhus, whoever bhikkhus or bhikkhunis here has abandoned lust, abandoned hate, abandoned delusion – this is called, bhikkhus, ‘Swum ocean with waves, with hurricane waves, with whirlpools, with crocodiles, with demons – crossed-over, gone to the far-shore, a brāhmaṇa standing on the ground’ “.

For this meaning Blessed One spoke.  There this is what was said –

T131        “Whoever has lust and hate, ignorance too fully removed;

He here has crossed-over, the ocean with crocodiles, demons, with fear of waves, so difficult to cross.

T132        “Surmounted attachment, abandoned death, possession-less, abandoned suffering, without further becoming;

Reached the goal, measureless, undeluded by the king of death he is, I say”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Dutiyo vaggo niṭṭhito. – Second Section is finished.

Tassuddānaṃ –

Puññaṃ cakkhu atha indriyāni [atthindriyā (syā.)], addhā ca caritaṃ duve soci [suci (syā.)];

Muno [mune (syā.)] atha rāgaduve, puna vaggamāhu dutiyamuttamanti.

Therefore said [contents] ––

Merits eyes and faculties, times and two of conduct, purification;

Silent sage and two of lust again, this is the second section, the best one.

3.3              Tatiyavaggo – Third Section

3.3.1        (70) Micchādiṭṭhikasuttaṃ – Wrong View Sutta [89]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V133       “Micchā manaṃ paṇidhāya, micchā vācañca bhāsiya [micā vācaṃ abhāsiya (sabbattha)];

Micchā kammāni katvāna, kāyena idha puggalo.

V134       “Appassutāpuññakaro [appassutopuññakaro (sī.), appassuto apuññakaro (syā. pī.)], appasmiṃ idha jīvite;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I have seen beings possessing bodily misconduct, possessing verbal misconduct, possessing mental misconduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view.  They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“Indeed bhikkhus, I don’t say this having heard it from some renunciate or brāhmaṇa.  Bhikkhus, I have seen beings possessing bodily misconduct, possessing verbal misconduct, possessing mental misconduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view.  They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.  Bhikkhus, whatever I have fully understood, fully seen, fully known, that only I am saying.

“Bhikkhus, I have seen beings possessing bodily misconduct, possessing verbal misconduct, possessing mental misconduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view.  They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell”.

For this meaning Blessed One spoke.  There this is what was said –

T133        “Wrong mental intention, wrong speech spoken;

Having done wrong bodily kammā, here the person.

T134        “Unlearned and undone merits, lives here a short life;

On breakup of body the unwise one, arises in hell”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

3.3.2        (71) Sammādiṭṭhikasuttaṃ – Right View Sutta [90]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V135       “Sammā manaṃ paṇidhāya, sammā vācañca bhāsiya [sammā vācaṃ abhāsiya (sabbattha)];

Sammā kammāni katvāna, kāyena idha puggalo.

V136       “Bahussuto puññakaro, appasmiṃ idha jīvite;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I have seen beings possessing bodily good conduct, possessing verbal good conduct, possessing mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view.  They, after the breakup of body and death, have arisen in a good destination, in a heavenly world.

“Indeed bhikkhus, I don’t say this having heard it from some renunciate or brāhmaṇa.  Bhikkhus, I have seen beings possessing bodily good conduct, possessing verbal good conduct, possessing mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view.  They, after the breakup of body and death, have arisen in a good destination, in a heavenly world.  Bhikkhus, whatever I have fully understood, fully seen, fully known, that only I am saying.

“Bhikkhus, I have seen beings possessing bodily good conduct, possessing verbal good conduct, possessing mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view.  They, after the breakup of body and death, have arisen in a good destination, in a heavenly world”.

For this meaning Blessed One spoke.  There this is what was said –

T135        “Right mental intention, right speech spoken;

Having done right bodily kammā, here the person.

T136        “Learned and done merits, lives here a short life;

On breakup of body the wise one, arises in heaven”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

3.3.3        (72) Nissaraṇiyasuttaṃ – Refuges [Escapes] Sutta [91]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, nissaraṇiyā [nissāraṇīyā (a. ni. 5.200)] dhātuyo. Katamā tisso? Kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ – imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V137       “Kāmanissaraṇaṃ ñatvā, rūpānañca atikkamaṃ;

Sabbasaṅkhārasamathaṃ, phusaṃ ātāpi sabbadā.

V138       “Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three refuge elements.  Which three?  Refuge from these sensual pleasures is namely going forth; refuge from this form is namely formless element; whatever indeed has become, formed, dependently arisen, that has cessation as it’s refuge – indeed bhikkhus, these are the three refuge elements”.

For this meaning Blessed One spoke.  There this is what was said –

T137        “Having understood the refuge from sensual pleasures, having transcended form [world] too;

Calming all formations, the ardent one always contacts [Nibbāna].

T138        “Bhikkhu with the right view, from there [he] is freed;

Perfected in higher knowledges, peaceful one, surmounted the bonds, the silent sage”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

3.3.4        (73) Santatarasuttaṃ – Progressively Calmer Sutta [92]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Rūpehi, bhikkhave, arūpā [āruppā (sī.)] santatarā, arūpehi nirodho santataro”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V139       “Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino [āruppaṭṭhāyino (sī.)];

Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.

V140       “Ye ca rūpe pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

V141       “Kāyena amataṃ dhātuṃ, phusayitvā nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ pada”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, formless is calmer than form, cessation is calmer than formless”.

For this meaning Blessed One spoke.  There this is what was said –

T139        “Beings who have arisen in form [world], and those in formless [world];

Not knowing about cessation, come back to further becoming.

T140        “Completely knowing form element, unestablished in formless;

They are freed in cessation, those people who have killed death.

T141        Having touched undying element by body, without possession;

Renouncing possessions, having realized [Nibbāna], taintless;

Preaches rightly self-enlightened [Lord Buddha], the unsorrowing dustless station [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

3.3.5        (74) Puttasuttaṃ – Sons Sutta [93]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

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

“Kathañca, bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṃ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmi”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V142       “Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā;

Avajātaṃ na icchanti, yo hoti kulagandhano.

V143       “Ete kho puttā lokasmiṃ, ye bhavanti upāsakā;

Saddhā sīlena sampannā, vadaññū vītamaccharā;

Cando abbhaghanā mutto, parisāsu virocare”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three sons are seen in the world.  Which three?  Worthy, follower, unworthy.

“And how, bhikkhus, is a son a worthy one?  Here, bhikkhus, son’s mother-father haven’t gone for refuge to the Buddha, haven’t gone for refuge to the Dhamma, haven’t gone for refuge to the Saṅgha; [they] don’t abstain from killing living beings, don’t abstain from theft, don’t abstain from sensual misconduct, don’t abstain from lying, don’t abstain from liquors-spirits-wines-intoxicants, are unvirtuous evil-doers.  Their son has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha; [he] abstains from killing living beings, abstains from theft, abstains from sensual misconduct, abstains from lying, abstains from liquors-spirits-wines-intoxicants, is a virtuous good-doer.  Thus indeed, bhikkhus, a son is a worthy one.

“And how, bhikkhus, is a son a follower?  Here, bhikkhus, son’s mother-father have gone for refuge to the Buddha, have gone for refuge to the Dhamma, have gone for refuge to the Saṅgha; [they] abstain from killing living beings, abstain from theft, abstain from sensual misconduct, abstain from lying, abstain from liquors-spirits-wines-intoxicants, are virtuous good-doers.  Their son has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha; [he] abstains from killing living beings, abstains from theft, abstains from sensual misconduct, abstains from lying, abstains from liquors-spirits-wines-intoxicants, is a virtuous good-doer.  Thus indeed, bhikkhus, a son is a follower.

“And how, bhikkhus, is a son an unworthy one?  Here, bhikkhus, son’s mother-father have gone for refuge to the Buddha, have gone for refuge to the Dhamma, have gone for refuge to the Saṅgha; [they] abstain from killing living beings, abstain from theft, abstain from sensual misconduct, abstain from lying, abstain from liquors-spirits-wines-intoxicants, are virtuous good-doers.  Their son hasn’t gone for refuge to the Buddha, hasn’t gone for refuge to the Dhamma, hasn’t gone for refuge to the Saṅgha; [he] doesn’t abstain from killing living beings, doesn’t abstain from theft, doesn’t abstain from sensual misconduct, doesn’t abstain from lying, doesn’t abstain from liquors-spirits-wines-intoxicants, is an unvirtuous evil-doer.  Thus indeed, bhikkhus, a son is an unworthy one.  Indeed bhikkhus, these three sons are seen in the world”.

For this meaning Blessed One spoke.  There this is what was said –

T142        “A worthy [or] a follower, son is wished for by the wise ones;

[They] Don’t wish for an unworthy one, who is a family-stinker.

T143        “These indeed are the sons in the world, who become lay devotees;

Endowed with confidence and virtues, easy to speak to, miserliness-less;

Like moon freed from thick cloud cover, [is] brilliant in the [star] council”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

3.3.6        (75) Avuṭṭhikasuttaṃ – Rainless Sutta [94]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

“Kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ [… vaṇibbakayācakānaṃ (sī.)] annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.

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

“Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? Idha, bhikkhave, ekacco puggalo sabbesaṃva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo sabbatthābhivassī hoti. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmi”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V144       “Na samaṇe na brāhmaṇe, na kapaṇaddhikavanibbake;

Laddhāna saṃvibhājeti, annaṃ pānañca bhojanaṃ;

Taṃ ve avuṭṭhikasamoti, āhu naṃ purisādhamaṃ.

V145       “Ekaccānaṃ na dadāti, ekaccānaṃ pavecchati;

Taṃ ve padesavassīti, āhu medhāvino janā.

V146       “Subhikkhavāco puriso, sabbabhūtānukampako;

Āmodamāno pakireti, detha dethāti bhāsati.

V147       “Yathāpi megho thanayitvā, gajjayitvā pavassati;

Thalaṃ ninnañca pūreti, abhisandantova [abhisandentova (?)] vārinā.

V148       “Evameva idhekacco, puggalo hoti tādiso;

Dhammena saṃharitvāna, uṭṭhānādhigataṃ dhanaṃ;

Tappeti annapānena, sammā patte vanibbake”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three persons are seen in the world.  Which three?  Rainless, partly raining, fully raining everywhere.

“And how, bhikkhus, is a person rainless?  Here, bhikkhus, some person is not a giver of food-drink-cloth-vehicle-garlands-scents-creams-bedding-lodging-lamps to any renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar.  Thus indeed, bhikkhus, is a person rainless.

“And how, bhikkhus, is a person partly raining?  Here, bhikkhus, some person is a giver of food-drink-cloth-vehicle-garlands-scents-creams-bedding-lodging-lamps to some renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar, but not to others.  Thus indeed, bhikkhus, is a person partly raining.

“And how, bhikkhus, is a person fully raining everywhere?  Here, bhikkhus, some person is a giver of food-drink-cloth-vehicle-garlands-scents-creams-bedding-lodging-lamps to all renunciate-brāhmaṇa-miserable-tramp-travelling salesman-beggar.  Thus indeed, bhikkhus, is a person fully raining everywhere.  Indeed bhikkhus, these three persons are seen in the world”.

For this meaning Blessed One spoke.  There this is what was said –

T144        “Not with renunciate nor with brāhmaṇa, nor with miserable-tramp-travelling salesman;

Shares the gains, food drink eatables;

They are rainless, the lowest men.

T145        “Doesn’t give to some, will give to some;

They are called partly raining, by the intelligent ones.

T146        “Man with all requisites and responsive, compassionate for all beings;

Rejoicingly gives, saying ‘Give, give’.

T147        “Like rain, thundering-roaring, pours down;

Filling low-lying land, flowing with water.

T148        “Just so here some, person is like such;

Having rightly collected, energetically earned wealth;

Satisfies with food-drinks, fully filling bowl of those in need”. [95]

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

3.3.7        (76) Sukhapatthanāsuttaṃ – Aspiring for Happiness Sutta [96]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṃsā me āgacchatūti [āgacchantūti (syā.)] sīlaṃ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṃ rakkheyya paṇḍito, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti sīlaṃ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V149       “Sīlaṃ rakkheyya medhāvī, patthayāno tayo sukhe;

Pasaṃsaṃ vittalābhañca, pecca sagge pamodanaṃ.

V150       “Akarontopi ce pāpaṃ, karontamupasevati;

Saṅkiyo hoti pāpasmiṃ, avaṇṇo cassa rūhati.

V151       “Yādisaṃ kurute mittaṃ, yādisaṃ cūpasevati;

Sa ve tādisako hoti, sahavāso hi [sahavāsopi (sī. ka.)] tādiso.

V152       “Sevamāno sevamānaṃ, samphuṭṭho samphusaṃ paraṃ;

Saro diddho kalāpaṃva, alittamupalimpati;

Upalepabhayā [upalimpabhayā (ka.)] dhīro, neva pāpasakhā siyā.

V153       “Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā.

V154       “Tagarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā.

V155       “Tasmā pattapuṭasseva [palāsapuṭasseva (pī. ka.)], ñatvā sampākamattano;

Asante nupaseveyya, sante seveyya paṇḍito;

Asanto nirayaṃ nenti, santo pāpenti suggati”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, aspiring for these three happiness, the wise one should protect virtue.  Which three?  [Aspiring] ‘May praises come’ wise one should protect virtue, [aspiring] ‘May pleasures arise’ wise one should protect virtue, [aspiring] ‘May after the breakup of body and death I arise in good destination, heaven world’ wise one should protect virtue.  Indeed bhikkhus, aspiring for these three happiness, the wise one should protect virtue”.

For this meaning Blessed One spoke.  There this is what was said –

T149        “Intelligent one protects the virtues, aspiring for three happiness;

Praises and wealth-gains too, afterwards much rejoicing in heaven.

T150        “If he doesn’t do evil, [but] associates with [evil]doers;

[He] Is doubted as evil, contempt for him grows.

T151        “Whichever friends you make, whoever you associate with;

Such-like you become, because of dwelling together with such.

T152        “Resorted one the resorter, contacted one the contactor;

Like a poisoned arrow [contaminates] the quiver, smearing the unsmeared [arrows];

Fearful of defilement the patient one, has no evil friends.

T153        “Like a man who touches, foul-fish with tip of kusa grass;

Even the kusa grass smells foul, like that is resorting to fools.

T154        “Like a man who touches, fragrance with a leaf;

Even the leaf smells fragrant, like that is resorting to wise.

T155        “Therefore like a leaf-basket, having understood what will happen to oneself;

Not resorting to non-peaceful ones, peaceful ones are resorted to by wise;

Non-peaceful one leads to hell, peaceful one [helps] reach good destination”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

3.3.8        (77) Bhidurasuttaṃ – Subject to Breakup Sutta [97]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Bhidurāyaṃ [bhindantāyaṃ (syā. pī. ka.)], bhikkhave, kāyo, viññāṇaṃ virāgadhammaṃ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V156       “Kāyañca bhiduraṃ [bhindantaṃ (syā. pī. ka.)] ñatvā, viññāṇañca virāgunaṃ [virāgikaṃ (ka. sī.), pabhaṅguṇaṃ (syā.)];

Upadhīsu bhayaṃ disvā, jātimaraṇamaccagā;

Sampatvā paramaṃ santiṃ, kālaṃ kaṅkhati bhāvitatto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, this body is subject to breakup; consciousness is subject to dissolution; all possessions are impermanent, suffering, of changing nature”.

For this meaning Blessed One spoke.  There this is what was said –

T156        “Having understood body is subject to breakup, and consciousness is subject to dissolution too;

Having seen fear in possessions, overcoming birth-death;

Having fully reached highest peace, bides time the developed one”. [98]

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

3.3.9        (78) Dhātusosaṃsandanasuttaṃ – Flowing Together Due to Elements Sutta [99]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Anāgatampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandissanti samessanti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti.

“Etarahipi, bhikkhave, paccuppanaṃ addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samentī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V157       “Saṃsaggā vanatho jāto, asaṃsaggena chijjati;

Parittaṃ dārumāruyha, yathā sīde mahaṇṇave.

V158       “Evaṃ kusītamāgamma, sādhujīvīpi sīdati;

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

V159       “Pavivittehi ariyehi, pahitattehi jhāyibhi;

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Due to elements, bhikkhus, beings flow together, get together with other beings.  Low-inclined beings flow together, get together with other low-inclined beings; good-inclined beings flow together, get together with other good-inclined beings.

“In the past too, bhikkhus, because of elements, beings flowed together, got together with other beings.  Low-inclined beings flowed together, got together with other low-inclined beings; good-inclined beings flowed together, got together with other good-inclined beings.

“In the future too, bhikkhus, because of elements, beings will flow together, get together with other beings.  Low-inclined beings will flow together, get together with other low-inclined beings; good-inclined beings will flow together, get together with other good-inclined beings.

“In the present too, bhikkhus, because of elements, beings flow together, get together with other beings.  Low-inclined beings flow together, get together with other low-inclined beings; good-inclined beings flow together, get together with other good-inclined beings”.

For this meaning Blessed One spoke.  There this is what was said –

T157        “Associated ones get defiled, unassociated ones cut-off;

Having climbed an insignificant piece of bark, one sinks in the great ocean.

T158        “Thus associating with an indolent one, the liver of good life sinks;

Therefore you should completely forsake, an indolent unenergetic one.

T159        “With detached noble ones, resolute ones doing jhānā;

Always firm and energetic, dwell with [such] wise ones”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

3.3.10    (79) Parihānasuttaṃ – Decay Sutta [100]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

“Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V160       “Kammārāmo bhassārāmo [bhassarato (sabbatha)], niddārāmo ca uddhato;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

V161       “Tasmā hi appakiccassa, appamiddho anuddhato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three phenomena evolve for the decay of a trainee bhikkhu.  Which three?  Here, bhikkhus, a trainee bhikkhu is fond of work, delights in work, is intent on pleasure in work; is fond of speech, delights in speech, is intent on pleasure in speech; is fond of sleep, delights in sleep, is intent on pleasure in sleep.  Indeed bhikkhus, these three phenomena evolve for the decay of a trainee bhikkhu.

“Bhikkhus, these three phenomena evolve for the non-decay of a trainee bhikkhu.  Which three?  Here, bhikkhus, a trainee bhikkhu isn’t fond of work, doesn’t delight in work, isn’t intent on pleasure in work; isn’t fond of speech, doesn’t delight in speech, isn’t intent on pleasure in speech; isn’t fond of sleep, doesn’t delight in sleep, isn’t intent on pleasure in sleep.  Indeed bhikkhus, these three phenomena evolve for the non-decay of a trainee bhikkhu”.

For this meaning Blessed One spoke.  There this is what was said –

T160        “Fond of work, fond of speech, fond of sleep, restless;

Such a bhikkhu is incapable, to contact the best self-enlightenment [Nibbāna].

T161        “Therefore [be] with few duties, little torpor, non-restless;

Such a bhikkhu as he is capable, to contact the best self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Tatiyo vaggo niṭṭhito. – Third Section is finished.

Tassuddānaṃ –

Dve diṭṭhī nissaraṇaṃ rūpaṃ, putto avuṭṭhikena ca;

Sukhā ca bhiduro [bhindanā (sabbattha)] dhātu, parihānena te dasāti.

Therefore said [contents] ––

Two of views, refuge, form, son and raining too;

Happiness and subject to breakup, element, decay is the tenth.

3.4              Catutthavaggo – Fourth Section

3.4.1        (80) Vitakkasuttaṃ – Thoughts Sutta [101]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, akusalavitakkā. Katame tayo? Anavaññattipaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, parānuddayatāpaṭisaṃyutto vitakko. Ime kho, bhikkhave, tayo akusalavitakkā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V162       “Anavaññattisaṃyutto, lābhasakkāragāravo;

Sahanandī amaccehi, ārā saṃyojanakkhayā.

V163       “Yo ca puttapasuṃ hitvā, vivāhe saṃharāni [saṅgahāni (ka. sī. syā. pī.)] ca;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three unwholesome thoughts.  Which three?  Thought connected with reputation, thought connected with gains-hospitality-praise, thought connected with sympathy for others.  Indeed bhikkhus, these are the three unwholesome thoughts”.

For this meaning Blessed One spoke.  There this is what was said –

T162        “Fettered by [thoughts of] reputation, gains-hospitality-respect;

Rejoicing with confidants, he is remote from ending of fetters.

T163        “Having abandoned son-animal, fully removing marriage too;

Such a bhikkhu as he is capable, to contact best self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

3.4.2        (81) Sakkārasuttaṃ – Hospitality Sutta [102]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

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

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; ( ) [(diṭṭhā mayā bhikkhave sattā sakkārena abhibhūtā. …pe… asakkārena abhibhūtā …pe… sakkārena ca asakkārena ca tadubhayena abhibhūtā pariyādinnacittā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.) (syā.) purimavagge micchādiṭṭhikasammādiṭṭhikasuttehi pana sameti, anvayabyatirekavākyānaṃ pana anantaritattā pāsaṃsatarā.)] api ca, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tamevāhaṃ vadāmi.

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

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

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V164       “Yassa sakkariyamānassa, asakkārena cūbhayaṃ;

Samādhi na vikampati, appamādavihārino [appamāṇavihārino (sī. aṭṭha.)].

V165       “Taṃ jhāyinaṃ sātatikaṃ, sukhumaṃ diṭṭhivipassakaṃ;

Upādānakkhayārāmaṃ, āhu sappuriso itī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“I have seen, bhikkhus, beings conquered by hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by non-hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by hospitality, by non-hospitality, and by both too, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“Indeed bhikkhus, I don’t say this having heard it from some renunciate or brāhmaṇa; bhikkhus, whatever I have fully understood, fully seen, fully known, that only I am saying.

“I have seen, bhikkhus, beings conquered by hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by non-hospitality, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.

“I have seen, bhikkhus, beings conquered by hospitality, by non-hospitality, and by both too, with a completely overcome mind, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell”.

For this meaning Blessed One spoke.  There this is what was said –

T164        “By hospitality and honors, by non-hospitality, and by both;

For whom concentration doesn’t waver, [he is] one dwelling heedfully.

T165        Thus doing jhāna, persevering, seeing with subtle insight;

Fond of ending the clinging, he is called a good person”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

3.4.3        (82) Devasaddasuttaṃ – Words of Devā Sutta [103]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V166       “Disvā vijitasaṅgāmaṃ, sammāsambuddhasāvakaṃ;

Devatāpi namassanti, mahantaṃ vītasāradaṃ.

V167       “Namo te purisājañña, yo tvaṃ dujjayamajjhabhū;

Jetvāna maccuno senaṃ, vimokkhena anāvaraṃ.

V168       “Iti hetaṃ namassanti, devatā pattamānasaṃ;

Tañhi tassa na passanti, yena maccuvasaṃ vaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three words of devā sounded forth by devā from time to time.  Which three?  At the time when noble disciple, shaving hair and beard, having put on brown clothes, intends to ordain from home into homelessness, at that time word of devā is sounded forth by devā – ‘This noble disciple intends to battle with Māra’.  This bhikkhus, is the first word of devā sounded forth by devā from time to time.

“Again too, bhikkhus, at the time when noble disciple dwells, intent on developing the seven factors of enlightenment, at that time word of devā is sounded forth by devā – ‘This noble disciple is battling with Māra’.  This bhikkhus, is the second word of devā sounded forth by devā from time to time. [104]

“Again too, bhikkhus, at the time when noble disciple dwells with ending of taints, taintless, with a fully-freed mind, fully-freed by wisdom, having self-realized in this world the higher knowledges, having appeased; at that time word of devā is sounded forth by devā – ‘This noble disciple, winner of the battle, leader of the battle, dwells today having won’.  This bhikkhus, is the third word of devā sounded forth by devā from time to time.  Indeed bhikkhus, these are the three words of devā sounded forth by devā from time to time”.

For this meaning Blessed One spoke.  There this is what was said –

T166        “Having seen the battle-winner, disciple of rightly self-enlightened;

Devā venerate too, the great one without foolishness.

T167        “Veneration to that thoroughbred man, who has conquered hard to conquer;

Having won army of Lord of Death, [now] unobstructed in full-freedom.

T168        “Because of this, devatā venerate, the attainer;

[Ground] is not seen, of one who has escaped the control of death”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

3.4.4        (83) Pañcapubbanimittasuttaṃ – Five Fore Signs Sutta [105]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Manussattaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ sugatigamanasaṅkhātaṃ; yaṃ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ paṭilabhati. Idaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ suladdhalābhasaṅkhātaṃ; sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Idaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ suppatiṭṭhitasaṅkhāta”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V169       “Yadā devo devakāyā, cavati āyusaṅkhayā;

Tayo saddā niccharanti, devānaṃ anumodataṃ.

V170       “‘Ito bho sugatiṃ gaccha, manussānaṃ sahabyataṃ;

Manussabhūto saddhamme, labha saddhaṃ anuttaraṃ.

V171       “‘Sā te saddhā niviṭṭhassa, mūlajātā patiṭṭhitā;

Yāvajīvaṃ asaṃhīrā, saddhamme suppavedite.

V172       “‘Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

V173       “‘Kāyena kusalaṃ katvā, vācāya kusalaṃ bahuṃ;

Manasā kusalaṃ katvā, appamāṇaṃ nirūpadhiṃ.

V174       “‘Tato opadhikaṃ puññaṃ, katvā dānena taṃ bahuṃ;

Aññepi macce saddhamme, brahmacariye nivesaya’ [nivesaye (sī. syā.)].

V175       “Imāya anukampāya, devā devaṃ yadā vidū;

Cavantaṃ anumodenti, ehi deva punappuna”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, when, a deva is destined to pass-away from the devā world, five fore signs appear – garlands wither, clothes become soiled, sweat drops from his covered parts, complexion becomes unattractive, and deva doesn’t delight in his own devahood.  The devā, having known ‘This deva-son is destined to pass-away’, with three words try to rejoice him – ‘Here, good sir, go to good destination, having gone to good destination gain the well-gained, having gained the well-gained become well-established’ ”.

Spoken thus, some bhikkhu addressed the Blessed One thus – “What indeed, venerable sir, is named leading to good destination for devā; and what is named well-gained gains for devā; also what, venerable sir, is named well-established for devā”?

“Indeed bhikkhu, becoming human is named leading to good destination for devā, having become human being he obtains confidence in the Dhammā-Vinayā spoken by the Tathāgata.  This indeed, bhikkhu, is named well-gained gains for devā; he indeed settled in confidence, root-born and established strongly, is unable to be dispersed by renunciate or brāhmaṇa or devā or Māra or brahmā or anyone else in the world.  This indeed, bhikkhu, is named well-established for devā”.

For this meaning Blessed One spoke.  There this is what was said –

T169        “When a deva passes from the devā world, with ending of life-span;

Three words are uttered, to rejoice the deva.

T170        “ ‘Here, good sir, go to good destination, manifesting as human;

Having become human, in the good Dhammā gain unsurpassed confidence.

T171        “ ‘He settled in confidence, root born and established;

Unable to be dispersed as long as life lasts, in the good Dhammā well-spoken.

T172        “ ‘Having abandoned bodily misconduct, and verbal misconduct too;

Having abandoned mental misconduct, and whatever other accumulation of hatred.

T173        “ ‘Having done wholesome bodily, and much wholesome verbally too;

Having done wholesome mentally, immeasurable without possessions.

T174        “ ‘There with merit possessions, having given much donations;

Settle other mortals in the good Dhammā, in the holy-life’.

T175        “With this compassion, devā having known about the deva;

Rejoice the one passing away, come deva, again and again”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

3.4.5        (84) Bahujanahitasuttaṃ – Welfare of Many Sutta [106]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Puna caparaṃ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. Sopi [so (?)] dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna”nti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V176       “Satthā hi loke paṭhamo mahesi, tassanvayo sāvako bhāvitatto;

Athāparo pāṭipadopi sekho, bahussuto sīlavatūpapanno.

V177       “Ete tayo devamanussaseṭṭhā, pabhaṅkarā dhammamudīrayantā;

Apāpuranti [apāpurenti (ka.)] amatassa dvāraṃ, yogā pamocenti [yāgā pamuccanti (sī.), yogā mocanti (syā.)] hujjanaṃ te.

V178       “Ye satthavāhena anuttarena, sudesitaṃ maggamanukkamanti [maggamanuggamanti (sī. ka.)];

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

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“These three persons arising in the world, arise for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans.  Which three?  Here, bhikkhus, Tathāgata arises in the world, arahant, rightly self-enlightened, endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of tamable men, teacher of devā and humans, enlightened, Blessed One.  He preaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life.  This bhikkhus, is the first person arising in the world, arises for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans. 

“Again too, bhikkhus, that teacher’s disciple is an arahant, taintless, having lived the holy-life, done what had to be done, laid down the burden, reached the goal, completely ended fetter of becoming, fully freed by full understanding.  He preaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life.  This bhikkhus, is the second person arising in the world, arises for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans. 

“Again too, bhikkhus, that teacher’s disciple is a trainee, practicing, learned, with virtues-practices arisen.  He too preaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life.  This bhikkhus, is the third person arising in the world, arises for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans.  Indeed bhikkhus, these three persons arising in the world, arise for the welfare of many, happiness of many, with compassion for world, for the benefit, welfare, and happiness of devā and humans”.

For this meaning Blessed One spoke.  There this is what was said –

T176        “Teacher is the first great sage in world, followed by developed disciple;

Then follows a practicing trainee, learned, with virtues-practices arisen.

T177        “These three are the best among devā and humans, radiant with Dhamma preaching;

Opening the door to the undying [Nibbāna], completely freeing many people from bonds.

T178        “Well-preached by unsurpassed caravan leader [Lord Buddha], they follow the path;

Here itself they will make an end of suffering, those heedful in the well-gone’s teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

3.4.6        (85) Asubhānupassīsuttaṃ – Contemplating Repulsive Sutta [107]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Asubhānupassī, bhikkhave, kāyasmiṃ viharatha; ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha. Asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo so pahīyati [pahiyyati (ka.)]. Ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V179       “Asubhānupassī kāyasmiṃ, ānāpāne paṭissato;

Sabbasaṅkhārasamathaṃ, passaṃ ātāpi sabbadā.

V180       “Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, dwell contemplating repulsiveness in body; internally well-establishing the mindfulness of in-and-out breathing and giving it primacy [108]; dwell contemplating impermanence in all formations.  Bhikkhus, dwelling contemplating repulsiveness in body, he abandons the sleeping tendency of lust for beautiful element.  Having internally well-established the mindfulness of in-and-out breathing and giving it primacy, [arising of] external thoughts siding with destruction – that doesn’t happen.  Dwelling contemplating impermanence in all formations, ignorance is abandoned, knowledge arises”.

For this meaning Blessed One spoke.  There this is what was said –

T179        “Contemplating repulsiveness in body, mindful of in-and-out breathing;

Calming all formations, sees the ardent one always.

T180        “Bhikkhu with the right view, from there is freed;

Perfected in higher knowledges, peaceful one, surmounted the bonds, the silent sage”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

3.4.7        (86) Dhammānudhammapaṭipannasuttaṃ – Practicing Dhammā in Full Sutta [109]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhammānudhammapaṭipannassa bhikkhuno ayamanudhammo hoti veyyākaraṇāya – dhammānudhammapaṭipannoyanti bhāsamāno dhammaññeva bhāsati no adhammaṃ, vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṃ, tadubhayaṃ vā pana abhinivejjetvā upekkhako viharati sato sampajāno”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V181       “Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

V182       “Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Ajjhattaṃ samayaṃ cittaṃ, santimevādhigacchatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“A bhikkhu practicing the Dhammā in its fullness conforms with the Dhammā thus, I will explain – practicing the Dhammā in its fullness, when speaking he speaks only Dhammā, not non-Dhammā; or thinking he thinks only Dhammā thought, not non-Dhammā thought; or avoiding both these, he dwells equanimous, mindful, clearly knowing”. [110]

For this meaning Blessed One spoke.  There this is what was said –

T181        “Fond of Dhammā, delighting in Dhammā, investigating Dhammā;

Recollecting the Dhammā a bhikkhu, doesn’t decay from good Dhammā. [111]

T182        “Whether walking or standing, sitting or sleeping;

With internally calm mind, enters upon [realization of] peace”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

3.4.8        (87) Andhakaraṇasuttaṃ – Blinding Sutta [112]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

“Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. Katame tayo? Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V183       “Tayo vitakke kusale vitakkaye, tayo pana akusale nirākare;

Sa ve vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhataṃ;

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

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these three unwholesome thoughts are blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna.  Which three?  Thought of sensual pleasures, bhikkhus, is blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna.  Thought of ill-will, bhikkhus, is blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna.  Thought of violence, bhikkhus, is blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna.  Indeed bhikkhus, these three unwholesome thoughts are blinding, not producing vision, not generating knowledge, wisdom inhibitor, siding with destruction, not conducive to Nibbāna. 

“Bhikkhus, these three wholesome thoughts are unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna.  Which three?  Thought of going forth, bhikkhus, is unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna.  Thought of non ill-will, bhikkhus, is unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna.  Thought of non-violence, bhikkhus, is unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna.  Indeed bhikkhus, these three wholesome thoughts are unblinding, producing vision, generating knowledge, wisdom promoter, siding with non-destruction, conducive to Nibbāna”. 

For this meaning Blessed One spoke.  There this is what was said –

T183        “Thinking three wholesome thoughts, neglecting three unwholesome ones;

Appeasing those thoughts and examinations, like rain fully settles dust;

With a mind appeased of thoughts, here itself he attains the peaceful station [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

3.4.9        (88) Antarāmalasuttaṃ – Inner Impurity Sutta [113]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V184       “Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

V185       “Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ [andhaṃ tamaṃ (sī.)] tadā hoti, yaṃ lobho sahate naraṃ.

V186       “Yo ca lobhaṃ pahantvāna, lobhaneyye na lubbhati;

Lobho pahīyate tamhā, udabindūva pokkharā.

V187       “Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

V188       “Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

V189       “Yo ca dosaṃ pahantvāna, dosaneyye na dussati;

Doso pahīyate tamhā, tālapakkaṃva bandhanā.

V190       “Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

V191       “Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naraṃ.

V192       “Yo ca mohaṃ pahantvāna, mohaneyye na muyhati;

Mohaṃ vihanti so sabbaṃ, ādiccovudayaṃ tama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three inner impurities, inner enemies, inner hostilities, inner assassins, inner adversaries.  Which three?  Bhikkhus, greed is an inner impurity, inner enemy, inner hostility, inner assassin, inner adversary.  Bhikkhus, hate is an inner impurity, inner enemy, inner hostility, inner assassin, inner adversary.  Bhikkhus, delusion is an inner impurity, inner enemy, inner hostility, inner assassin, inner adversary.  Indeed bhikkhus, these are the three inner impurities, inner enemies, inner hostilities, inner assassins, inner adversaries”.

For this meaning Blessed One spoke.  There this is what was said –

T184        “Greed the bringer of calamity, greed makes mind turbulent;

Births fear within, to which people are not awake.

T185        “Greedy doesn’t know the benefit, greedy doesn’t see Dhamma;

Deep darkness is there, [for] the man who is overpowered by greed.

T186        “Those having abandoned greed, un-greedy for what generates greed;

His greed is abandoned, like a water-drop on lotus.

T187        “Hate the bringer of calamity, hate makes mind turbulent;

Births fear within, to which people are not awake.

T188        “Hateful doesn’t know the benefit, hateful doesn’t see Dhamma;

Deep darkness is there, [for] the man who is overpowered by hate.

T189        “Those having abandoned hate, un-hateful for what generates hate;

His hate is abandoned, like palm fruit [cut] from the tie [to the palm].

T190        “Delusion the bringer of calamity, delusion makes mind turbulent;

Births fear within, to which people are not awake.

T191        “Deluded doesn’t know the benefit, deluded doesn’t see Dhamma;

Deep darkness is there, [for] the man who is overpowered by delusion.

T192        “Those having abandoned delusion, un-deluded by what generates delusion;

Destroying all delusion he is, like darkness [dispelled] when sun rises”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

3.4.10    (89) Devadattasuttaṃ – Devadatta Sutta [114]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye [uttariṃ karaṇīye (syā.)] oramattakena visesādhigamena [visesādhigamena ca (syā. pī.)] antarā vosānaṃ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V193       “Mā jātu koci lokasmiṃ, pāpiccho udapajjatha;

Tadamināpi jānātha, pāpicchānaṃ yathā gati.

V194       “Paṇḍitoti samaññāto, bhāvitattoti sammato;

Jalaṃva yasasā aṭṭhā, devadattoti vissuto [me sutaṃ (pāḷiyaṃ)].

V195       “So pamāṇamanuciṇṇo [pamādamanuciṇṇo (ka. sī. syā. pī.), samānamanuciṇṇo (aṭṭha.)], āsajja naṃ tathāgataṃ;

Avīcinirayaṃ patto, catudvāraṃ bhayānakaṃ.

V196       “Aduṭṭhassa hi yo dubbhe, pāpakammaṃ akubbato;

Tameva pāpaṃ phusati [phusseti (syā.)], duṭṭhacittaṃ anādaraṃ.

V197       “Samuddaṃ visakumbhena, yo maññeyya padūsituṃ;

Na so tena padūseyya, bhesmā hi udadhi mahā.

V198       “Evameva [evametaṃ (syā.)] tathāgataṃ, yo vādena vihiṃsati;

Sammaggataṃ [samaggataṃ (sī. ka.)] santacittaṃ, vādo tamhi na rūhati.

V199       “Tādisaṃ mittaṃ kubbetha, tañca seveyya paṇḍito;

Yassa maggānugo bhikkhu, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, conquered by three non-good dhammā, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable.  Which three?  Bhikkhus, conquered by evil wishes, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable.  Bhikkhus, conquered by evil friendship, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable.  While there being something further to be done, he stopped in-between when he arrived at the trifling special attainment. [115]  Indeed bhikkhus, conquered by these three non-good dhammā, with an overcome mind, Devadatta is destined for the state of woe, hell, for an eon, unpardonable”.

For this meaning Blessed One spoke.  There this is what was said –

T193        “May never in this world, an evil-wisher arise;

Know this, this is the destination of the evil-wisher.

T194        “Known to be wise, believed to be a developed one;

Burning with reputation, Devadatta was renowned. [116]

T195        “Pursuing heedlessness, he struck Tathāgata;

Reached Avīci hell, the one with four doors, fearful. [117]

T196        “Hating a non-hateful one, the one not doing evil kamma;

He contacts the evil, with hateful mind, the disrespectful one.

T197        “[Throwing] A poison-pot in the sea, those who believe makes it polluted;

It is not polluted on account of it, the great ocean is dreadful.

T198        “Just so is Tathāgata, who[ever] violates him with words;

Having arrived at right path, calm-minded, words don’t grow on him. [118]

T199        “Doing friendship with him, wise one should resort to him;

Whoever bhikkhu follows the path, reaches the end of suffering”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Catuttho vaggo niṭṭhito. – Fourth Section is finished.

Tassuddānaṃ –

Vitakkāsakkārasadda, cavanaloke asubhaṃ;

Dhammaandhakāramalaṃ, devadattena te dasāti.

Therefore said [contents] ––

Thoughts-hospitality-words, falling away-world repulsive;

Dhamma-blinding-impurity, Devadatta is the tenth.

3.5              Pañcamavaggo – Fifth Section

3.5.1        (90) Aggappasādasuttaṃ – Foremost Confidence Sutta [119]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, tayo aggappasādā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V200       “Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

V201       “Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

V202       “Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

V203       “Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three foremost confidences.  Which three?  As far as beings go, bhikkhus, whether legless or two-legged or four-legged or many-legged, with form or formless, perceptive or non-perceptive or neither-perceptive-nor-non-perceptive, Tathāgata is declared foremost among them, arahant, rightly self-enlightened.  Bhikkhus, those who have confidence in the Buddha, they have confidence in the foremost.  For those who have confidence in the foremost, the result is foremost too.

“As far as phenomena go, bhikkhus, whether formed or unformed, lustlessness is declared foremost among them, namely: detoxing the intoxication, expelling the thirst, removing the residence, cutting-off round of existences, ending of craving, lustlessness, cessation, Nibbāna.  Bhikkhus, those who have confidence in lustlessness, they have confidence in the foremost.  For those who have confidence in the foremost, the result is foremost too.

“As far as orders or assemblies go, bhikkhus, the assembly of the disciples of Tathāgata is declared foremost among them, namely: four pairs, eight persons in this Blessed One’s disciple-order, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, unsurpassed field of merits in the world.  Bhikkhus, those who have confidence in the Saṅgha, they have confidence in the foremost.  For those who have confidence in the foremost, the result is foremost too.  Indeed bhikkhus, these are the three foremost confidences”.

For this meaning Blessed One spoke.  There this is what was said –

T200        “Glad with the foremost, full knower of the foremost Dhamma;

Glad with the foremost Buddha, unsurpassed, worthy of offering.

T201        “Glad with the foremost Dhamma, lustless appeased happy;

Glad with the foremost Saṅgha, unsurpassed field of merits.

T202        “Giving donation to the foremost, foremost merits increase much;

Foremost in life-span and color, reputation fame happiness strength too. [120]

T203        “Giver to the foremost the intelligent one, restrained by the foremost Dhamma;

Becoming deva or human, reaching the foremost, rejoices much”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

3.5.2        (91) Jīvikasuttaṃ – Livelihood Sutta [121]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V204       “Gihibhogā parihīno, sāmaññatthañca dubbhago;

Paridhaṃsamāno pakireti, chavālātaṃva nassati.

V205       “Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

V206       “Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, here the end of livelihood is namely alms-seeking.  A big curse, bhikkhus, in this world is – ‘Walk seeking alms with alms-bowl in hand’.  Yet indeed, bhikkhus, sons of reputable families take it up for reason, dependent on reason; not brought about by kings or thieves, not distressed with debt or fear, not because deprived of a livelihood.  Indeed here too [thinking] ‘We are beset by birth, aging, death, sorrow, lamentation, suffering, mental sadness, despair; beset by suffering, afflicted with suffering – may we discern to make little of this, to make an end of this entire aggregate of suffering’.  Thus ordained, bhikkhus, this son of the reputable family is covetous with intense lust for sensual pleasures, with a mind of ill-will, with polluted mind and intention, with mindfulness un-established, not clearly knowing, unrestrained, with a scattered mind, with unsubjugated faculties.  Just as bhikkhus, a fire-brand from the [funeral] pyre – burning at both ends and smeared with dung in the middle – is not usable as firewood either in town or jungle, bhikkhus, this is the simile for such person, I say – he is devoid of household pleasures, nor does he completely fulfill the goal of renunciate life”.

For this meaning Blessed One spoke.  There this is what was said –

T204        “Devoid of household pleasures, unblessed with goal of renunciate life;

Completely demolishes and scatters [the purpose for which he went forth], perishes like a firebrand from the pyre.

T205        “Brown-robed are many, evil-doers and intemperate;

Evil ones due to evil kammā, they arise in the hell. [122]

T206        “Better to eat an [scorching hot] iron ball, that is the simile for fire-flame;

Rather than an unvirtuous one eat, alms-food of the country intemperately”. [123]

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

3.5.3        (92) Saṅghāṭikaṇṇasuttaṃ – Holding the Corner of Outer Double Robe Sutta [124]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

“Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo; atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati; dhammaṃ passanto maṃ passatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V207       “Anubandhopi ce assa, mahiccho ca vighātavā;

Ejānugo anejassa, nibbutassa anibbuto;

Giddho so vītagedhassa, passa yāvañca ārakā.

V208       “Yo ca dhammamabhiññāya, dhammamaññāya paṇḍito;

Rahadova nivāte ca, anejo vūpasammati.

V209       “Anejo so anejassa, nibbutassa ca nibbuto;

Agiddho vītagedhassa, passa yāvañca santike”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, even if holding the corner of [my] outer double robe, a bhikkhu follows me closely, tied to me, step by step; and he is covetous with intense lust for sensual pleasures, with a mind of ill-will, with polluted mind and intention, with mindfulness un-established, not clearly knowing, unrestrained, with a scattered mind, with unsubjugated faculties; then indeed he is far from me and I am from him.  For what cause?  Bhikkhus, that bhikkhu doesn’t see the Dhamma.  Not seeing the Dhamma, he doesn’t see me.

“Even if hundred yojana from me, Bhikkhus, a bhikkhu dwells.  But he is non-covetous with not-intense lust for sensual pleasures, with a mind of non-ill-will, with non-polluted mind and intention, with mindfulness established, clearly knowing, restrained, with concentrated mind, with guarded faculties; then indeed he is close to me and I am to him.  For what cause?  Bhikkhus, that bhikkhu sees the Dhamma.  Seeing the Dhamma, he sees me”. [125]

For this meaning Blessed One spoke.  There this is what was said –

T207        “Even [if] tied to me, one who is greatly wishful and destructive;

Perturbed one from imperturbed, unliberated one from liberated;

Greedy one from greedless, is seen as remote [from me].

T208        “One who has fully known the Dhamma, wise one who has understood the Dhamma;

Like a lake unstirred by wind, is imperturbable.

T209        “Imperturbable one to imperturbable, liberated one to liberated;

Greedless one to greedless, are seen as close [to each other]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

3.5.4        (93) Aggisuttaṃ – Fire Sutta [126]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, aggī. Katame tayo? Rāgaggi, dosaggi, mohaggi – ime kho, bhikkhave, tayo aggī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V210       “Rāgaggi dahati macce, ratte kāmesu mucchite;

Dosaggi pana byāpanne, nare pāṇātipātino.

V211       “Mohaggi pana sammūḷhe, ariyadhamme akovide;

Ete aggī ajānantā, sakkāyābhiratā pajā.

V212       “Te vaḍḍhayanti nirayaṃ, tiracchānañca yoniyo;

Asuraṃ pettivisayaṃ, amuttā mārabandhanā.

V213       “Ye ca rattindivā yuttā, sammāsambuddhasāsane;

Te nibbāpenti rāgaggiṃ, niccaṃ asubhasaññino.

V214       “Dosaggiṃ pana mettāya, nibbāpenti naruttamā;

Mohaggiṃ pana paññāya, yāyaṃ nibbedhagāminī.

V215       “Te nibbāpetvā nipakā, rattindivamatanditā;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

V216       “Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three fires.  Which three?  Fire of lust, fire of hate, fire of delusion indeed bhikkhus, these are the three fires”.

For this meaning Blessed One spoke.  There this is what was said –

T210        “Fire of lust burns in mortals, delighting in sensual pleasures, comatose;

Fire of hate in men, who kill with a mind of ill-will.

T211        “Fire of delusion in deluded [men], unskillful in the noble Dhamma;

Here not knowing fires, this generation well-delights in personality [view].

T212        “They increase the hell [population], and the animal births too;

Asura and Peta realms too, unfreed from Māra-tie. [127]

T213        “Those yoked night and day, in the teaching of rightly self-enlightened;

They get liberated from fire of lust, always perceptive of repulsiveness.

T214        “[Dousing] Fire of hate with loving-friendliness, they get liberated, best of men;

[Dousing] Fire of delusion with wisdom, leading to penetration.

T215        “They get liberated, prudent ones, [striving] unremittingly night and day;

Without residue completely liberated, without residue overcome suffering.

T216        “Noble seers reached end of knowledge, fully understood, the wise ones;

Having fully known the ending of births, they don’t come to further becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

3.5.5         (94) Upaparikkhasuttaṃ – Examination Sutta [128]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa [yathā yathā (bahūsu)] upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V217       “Sattasaṅgappahīnassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu should examine such that, as he examines, his consciousness is externally undistracted and undiffused, is internally unestablished, and by not clinging he is not craving.  Bhikkhus, consciousness externally being undistracted and undiffused, internally being unestablished, and by not clinging he is not craving, the future origination of the arising of birth, aging, death, and suffering doesn’t take place”.

For this meaning Blessed One spoke.  There this is what was said –

T217        “Abandoning seven attachments, by cutting-off lead, a bhikkhu;

Fully ended is the birth and round of existences, there is no further becoming for him”. [129]

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

3.5.6        (95) Kāmūpapattisuttaṃ – Arising of Sensual Pleasures Sutta [130]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, kāmūpapattiyo [kāmuppattiyo (sī.)]. Katamā tisso? Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino – imā kho, bhikkhave, tisso kāmūpapattiyo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V218       “Paccupaṭṭhitakāmā ca, ye devā vasavattino;

Nimmānaratino devā, ye caññe kāmabhogino;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattare.

V219       “Etamādīnavaṃ ñatvā, kāmabhogesu paṇḍito;

Sabbe pariccaje kāme, ye dibbā ye ca mānusā.

V220       “Piyarūpasātagadhitaṃ, chetvā sotaṃ duraccayaṃ;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

V221       “Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the three arising of sensual pleasures.  Which three?  Ones with presently arisen sensual pleasures, ones delighting in creating, and ones wielding control over creations of others – indeed bhikkhus, these are the three arising of sensual pleasures”.

For this meaning Blessed One spoke.  There this is what was said –

T218        “Ones with presently arisen sensual pleasures, and devā wielding control;

Devā delighting in creating, and others delighting in sensual pleasures;

Becoming here, becoming there, don’t go beyond round of existences. [131]

T219        “Having understood this danger, in sensual pleasures, the wise one;

Gives-up all sensual pleasures, whether divine or human.

T220        “Bonded by dear and agreeable forms, having cut-off the current, hard to overcome;

Are without residue completely liberated, without residue overcome suffering.

T221        “Noble seers reached end of knowledge, fully understood the wise ones;

Having fully known ending of births, they don’t come to further becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

3.5.7        (96) Kāmayogasuttaṃ – Bond of Sensual Pleasures Sutta [132]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā [āgantvā (syā. ka.)] itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahā hoti, khīṇāsavo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V222       “Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

V223       “Ye ca kāme pahantvāna, appattā āsavakkhayaṃ;

Bhavayogena saṃyuttā, anāgāmīti vuccare.

V224       “Ye ca kho chinnasaṃsayā, khīṇamānapunabbhavā;

Te ve pāraṅgatā loke, ye pattā āsavakkhaya”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, one yoked to the bond of sensual pleasures, yoked to the bond of becoming, is a returner, returning to this world.  Bhikkhus, one unyoked from the bond of sensual pleasures, yoked to the bond of becoming, is a non-returner, not returning to this world.  Bhikkhus, one unyoked from the bond of sensual pleasures, unyoked from the bond of becoming, is an arahant, taintless”.

For this meaning Blessed One spoke.  There this is what was said –

T222        “Yoked by both the bond of sensual pleasures, and by the bond of becoming;

Beings go to round of existences, leading to birth-death.

T223        “Those who have abandoned sensual pleasures, [but] unreached the end of taints [Nibbāna];

Yoked by the bond of becoming, [they] are called non-returners.

T224        “Indeed for those doubtless, conceitless, ended are further becomings;

They have gone to the far-shore of the world, reached the end of taints [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

3.5.8        (97) Kalyāṇasīlasuttaṃ – Good Virtue Sutta [133]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Kalyāṇadhammo ca kathaṃ hoti? Idha, bhikkhave, bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. Iti kalyāṇasīlo, kalyāṇadhammo.

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

“Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V225       “Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Taṃ ve kalyāṇasīloti, āhu bhikkhuṃ hirīmanaṃ [hirīmataṃ (syā. ka.)].

V226       “Yassa dhammā subhāvitā, satta [patta (sabbattha)] sambodhigāmino;

Taṃ ve kalyāṇadhammoti, āhu bhikkhuṃ anussadaṃ.

V227       “Yo dukkhassa pajānāti, idheva khayamattano;

Taṃ ve kalyāṇapaññoti, āhu bhikkhuṃ anāsavaṃ.

V228       “Tehi dhammehi sampannaṃ, anīghaṃ chinnasaṃsayaṃ;

Asitaṃ sabbalokassa, āhu sabbapahāyina”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a good virtuous bhikkhu, with good Dhammā, good wisdom is said to be in this Dhammā-Vinayā ‘having lived the entire holy-life, the best man’ –

“And how bhikkhus, a bhikkhu is good virtuous?  Here, bhikkhus, a bhikkhu is virtuous, dwells restrained by the restraint of the precepts, endowed with conduct and alms-refuge, seeing danger in even as much as an atom of blamable, having fully undertaken training in the precepts.  Thus indeed, bhikkhus, a bhikkhu is good virtuous.  This good virtuous.

“And how is he with good Dhammā?  Here, bhikkhus, a bhikkhu dwells intent on developing the seven factors of enlightenment.  Thus indeed, bhikkhus, a bhikkhu is with good Dhammā.  This good virtuous, good Dhammā. [134]

“And how is he with good wisdom?  Here, bhikkhus, a bhikkhu dwells with ending of taints, taintless, with a fully-freed mind, fully-freed by wisdom, having self-realized in this world the higher knowledges, having appeased.  Thus indeed, bhikkhus, a bhikkhu is with good wisdom.

“Thus good virtuous, with good Dhammā, with good wisdom is said to be in this Dhammā-Vinayā ‘having lived the entire holy-life, the best man’ ”.

For this meaning Blessed One spoke.  There this is what was said –

T225        “Whoever by body and verbally, mentally too hasn’t done bad deeds;

He is one with good virtues, a bhikkhu with a sense of shame.

T226        “Whoever has well-developed Dhammā, the seven leading to self-enlightenment [Nibbāna];

He is one with good Dhammā, a bhikkhu who is non-haughty. [135]

T227        “One who knows suffering, ending his [suffering] here itself;

He is one with good wisdom, a bhikkhu who is taintless.

T228        “Endowed with these three qualities, griefless doubtless;

Independent in all worlds, is one who has abandoned the All”. [136]

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

3.5.9        (98) Dānasuttaṃ – Donation Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

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

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

“Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V229       “Yamāhu dānaṃ paramaṃ anuttaraṃ, yaṃ saṃvibhāgaṃ bhagavā avaṇṇayi [avaṇṇayī (sī.)];

Aggamhi khettamhi pasannacitto, viññū pajānaṃ ko na yajetha kāle.

V230       “Ye ceva bhāsanti suṇanti cūbhayaṃ, pasannacittā sugatassa sāsane;

Tesaṃ so attho paramo visujjhati, ye appamattā sugatassa sāsane”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these are the two donations – donating material things and donating Dhamma.  Bhikkhus, this is the foremost among these two donations, namely – donating Dhamma. [137]

“Bhikkhus, these are the two sharings – sharing material things and sharing Dhamma.  Bhikkhus, this is the foremost among these two sharings, namely – sharing Dhamma.

“Bhikkhus, these are the two assistances – assisting with material things and assisting with Dhamma.  Bhikkhus, this is the foremost among these two assistances, namely – assisting with Dhamma”.

For this meaning Blessed One spoke.  There this is what was said –

T229        “Highest and unsurpassed donation, sharing, Blessed One described;

One glad with the foremost field [of merits], who wouldn’t offer to the wise generation at [right] time?

T230        “Both those who speak and listen, glad-minded in the well-gone’s teaching;

They fully cleanse the highest goal, those heedful in the well-gone’s teaching”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

3.5.10    (99) Tevijjasuttaṃ – Triple Knowledge Sutta [138]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena.

“Kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena? Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Puna caparaṃ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Puna caparaṃ, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Evaṃ kho ahaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattenā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V231       “Pubbenivāsaṃ yovedi [yovedi (sabbattha)], saggāpāyañca passati;

Atho [atha (syā. ka.)] jātikkhayaṃ patto, abhiññāvosito muni.

V232       “Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I designate a triple-knowledge bearer brāhmaṇa based on Dhamma, not one who intoxicates others with prattling utterances.

And how, bhikkhus, I designate a triple-knowledge bearer brāhmaṇa, not one who intoxicates others with prattling utterances?  Here, bhikkhus, a bhikkhu recollects various past abodes namely this – one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, hundred births, thousand births, hundred thousand births, many evolving eons, many dissolving eons, many evolving and dissolving eons – ‘I was in that state of existence thus-named, of thus-clan, of thus-class, eating thus, experiencing suffering and happiness thus, of thus-lifespan.  Having passed-away from there I arose in that state of existence.  There I was thus-named, of thus-clan, of thus-class, eating thus, experiencing suffering and happiness thus, of thus-lifespan.  Having passed-away from there I arose here’.  Thus with particulars, with explanation, he recollects various past abodes.  This is how the first knowledge is entered upon, ignorance is fully destroyed, knowledge arises, darkness is fully destroyed, light arises, for one who dwells heedful, ardent, and resolute.

“Again, bhikkhus, a bhikkhu with divine eye, purified and  transcending human eye, sees beings passing-away and arising, in low and in high, attractive and unattractive, in good and bad destinations, he knows how beings come into being according to their kamma – ‘These venerables possessed bodily bad conduct, possessed verbal bad conduct, possessed mental bad conduct, fault-finders about the noble ones, holding wrong views, doing [bad] kamma due to wrong view.  They, after the breakup of body and death, have arisen in a state of woe, bad destination, lower realm, hell.  But here these venerables possessed bodily good conduct, possessed verbal good conduct, possessed mental good conduct, not fault-finders about the noble ones, holding right views, doing [good] kamma due to right view.  They, after the breakup of body and death, have arisen in a good destination, heaven world’.  Thus with divine eye, purified and transcending human eye, he sees beings passing-away and arising, in low and in high, attractive and unattractive, in good and bad destinations, he knows how beings come into being according to their kamma.  This is how the second knowledge is entered upon, ignorance is fully destroyed, knowledge arises, darkness is fully destroyed, light arises, for one who dwells heedful, ardent, and resolute.

“Again, bhikkhus, a bhikkhu dwells having ended taints, taintless, with a fully-freed mind, fully-freed by wisdom, having self-realized in this world the higher knowledges, having appeased.  This is how the third knowledge is entered upon, ignorance is fully destroyed, knowledge arises, darkness is fully destroyed, light arises, for one who dwells heedfully, ardently, and resolutely.  Thus indeed, bhikkhus, I designate triple-knowledge bearer brāhmaṇa based on Dhamma, not one who intoxicates others with prattling utterances”.

For this meaning Blessed One spoke.  There this is what was said –

T231        “He remembers his past abodes, sees heaven and states of woe too;

Thus having reached the end of birth, silent sage perfected in higher knowledges.

T232        “With these three knowledges, a brāhmaṇa is a triple-knowledge bearer;

I say he is a triple-knowledge bearer, not one who intoxicates others with prattling utterances”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

Pañcamo vaggo niṭṭhito. – Fifth Section is finished.

Tassuddānaṃ –

Pasāda jīvita saṅghāṭi, aggi upaparikkhayā;

Upapatti [uppatti (sī.)] kāma kalyāṇaṃ, dānaṃ dhammena te dasāti.

Therefore said [contents] ––

Gladness, livelihood, outer double-robe, fire, examination;

Arising, sensual pleasures, good, donation, by Dhamma is the tenth.

Tikanipāto niṭṭhito. – Chapter of Threes is finished.


4. Catukkanipāto – Chapter of Fours

4.1              Paṭhamavaggo – First Section [139]

4.1.1        (100) Brāhmaṇadhammayāgasuttaṃ – Brāhmaṇa Dhamma Sacrifice Sutta [140]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi [payatapāṇī (sī. syā.)] antimadehadharo anuttaro bhisakko sallakatto. Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.

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

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

“Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho.

“Dveme, bhikkhave, yāgā – āmisayāgo ca dhammayāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ – dhammayāgo”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V233       “Yo dhammayāgaṃ ayajī amaccharī, tathāgato sabbabhūtānukampī [sabbasattānukampī (syā.) aṭṭhakathāyampi];

Taṃ tādisaṃ devamanussaseṭṭhaṃ, sattā namassanti bhavassa pāragu”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I am a brāhmaṇa, generous, always purified-handed, bearing the last body, unsurpassed physician, a surgeon.  Of such me, you are the true sons, born from mouth, born of Dhamma, made of Dhamma, inheritors of Dhamma, not inheritors of material things. [141]

“Bhikkhus, these are the two donations – donating material things and donating Dhamma.  Bhikkhus, this is the foremost among these two donations, namely – donating Dhamma. [142]

“Bhikkhus, these are the two sharings – sharing material things and sharing Dhamma.  Bhikkhus, this is the foremost among these two sharings, namely – sharing Dhamma.

“Bhikkhus, these are the two assistances – assisting with material things and assisting with Dhamma.  Bhikkhus, this is the foremost among these two assistances, namely – assisting with Dhamma.

“Bhikkhus, these are the two sacrifices – material sacrifice and Dhamma sacrifice.  Bhikkhus, this is the foremost among these two sacrifices, namely – Dhamma sacrifice”.

For this meaning Blessed One spoke.  There this is what was said –

T233        “The unmiserly Dhamma sacrificer, Tathāgata compassionate for all beings;

Thus one, best of devā and humans, beings venerate the one gone to the far-shore of becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard.  First.

4.1.2        (101) Sulabhasuttaṃ – Easily Gainable Sutta [143]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca (anavajjena ca) [(…) natthi sī. pī. ka. potthakesu ca aṅguttare ca], imassāhaṃ aññataraṃ sāmaññaṅganti vadāmī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V234       “Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

V235       “Ye cassa [yepassa (syā.)] dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa bhikkhuno”ti [sikkhatoti (sī. ka.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these four things are trifling, easily available, and blameless too.  What four?  Dust-heap robe, bhikkhus, is trifling, easily available, and blameless too.  Lump-morsel food, bhikkhus, is trifling, easily available, and blameless too.  Tree-root dwelling, bhikkhus, is trifling, easily available, and blameless too.  Foul urine medicine, bhikkhus, is trifling, easily available, and blameless too.  Bhikkhus, these four things are trifling, easily available, and blameless too.  Indeed bhikkhus, because a bhikkhu is content with trifling and easily available things (blameless too), I say he has a factor of renunciate [life]”.

For this meaning Blessed One spoke.  There this is what was said –

T234        “Content with blameless, trifling and easily available too;

Not concerned about dwelling, robes drinks-food;

[With a non]Destructed mind, unoppressed in [all] directions.

T235        “Dhamma has been declared, what is proper for renunciates;

Fully possessing it [and] content, bhikkhu [lives] heedfully”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Second.

4.1.3        (102) Āsavakkhayasuttaṃ – End of Taints Sutta [144]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṃ passato āsavānaṃ khayo hoti? Idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Ayaṃ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṃ khayo hoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V236       “Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

V237       “Tato aññā vimuttassa, vimuttiñāṇamuttamaṃ;

Uppajjati khaye ñāṇaṃ, khīṇā saṃyojanā iti.

V238       “Na tvevidaṃ kusītena, bālenamavijānatā;

Nibbānaṃ adhigantabbaṃ, sabbaganthappamocana”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, I say the end of taints comes about for one who knows, one who sees; not for one who doesn’t know, one who doesn’t see.  Knowing what, bhikkhus, and seeing what taints are ended?  This is suffering – bhikkhus, knowing this, seeing this, taints are ended.  This is the arising of suffering – bhikkhus, knowing this, seeing this, taints are ended.  This is the cessation of suffering – bhikkhus, knowing this, seeing this, taints are ended.  This is the practice leading to the cessation of suffering – bhikkhus, knowing this, seeing this, taints are ended.  Thus indeed, bhikkhus, taints are ended for one who knows, one who sees”.

For this meaning Blessed One spoke.  There this is what was said –

T236        “Trainees, desirous of training, follower of the straight path;

First comes the understanding of ending [of fetters], immediately followed by the final knowledge.

T237        “There with knowledge of final freedom, best freedom knowledge [Nibbāna];

Arises the understanding of ending, that the fetters are ended.

T238        “Not [attained] here by indolent, unknown to the fools;

Nibbāna is entered upon, completely freed from all bonds”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Third.

4.1.4        (103) Samaṇabrāhmaṇasuttaṃ – Renunciate and Brāhmaṇa Sutta [145]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkha’nti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti – na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkha’nti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti – te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V239       “Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.

V240       “Cetovimuttihīnā te, atho paññāvimuttiyā;

Abhabbā te antakiriyāya, te ve jātijarūpagā.

V241       “Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.

V242       “Cetovimuttisampannā, atho paññāvimuttiyā;

Bhabbā te antakiriyāya, na te jātijarūpagā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whichever renunciates or brāhmaṇā don’t know as it is ‘This is suffering’; don’t know as it is ‘This is the arising of suffering’; don’t know as it is ‘This is the cessation of suffering’; don’t know as it is ‘This is the practice leading to the cessation of suffering’ – to me, bhikkhus, those renunciates or brāhmaṇā are not renunciate among renunciates or brāhmaṇa among brāhmaṇā, and those venerable ones do not dwell in the goal of renunciate life or goal of brāhmaṇā life, having self-realized in this world the higher knowledges, having appeased.

“Indeed bhikkhus, whichever renunciates or brāhmaṇā know as it is ‘This is suffering’; know as it is ‘This is the arising of suffering’; know as it is ‘This is the cessation of suffering’; know as it is ‘This is the practice leading to the cessation of suffering’ – indeed to me, bhikkhus, those renunciates or brāhmaṇā are renunciate among renunciates or brāhmaṇa among brāhmaṇā, and those venerable ones dwell in the goal of renunciate life or goal of brāhmaṇā life, having self-realized in this world the higher knowledges, having appeased”.

For this meaning Blessed One spoke.  There this is what was said –

T239        “Those who don’t know suffering, and the origination of suffering;

Thus from where all suffering, can be blocked without residue;

Don’t know the path to that, leading to appeasing of suffering.

T240        “They are without a fully-freed mind, and [not] fully-freed by wisdom too;

They are unable to make an end, they arise in birth-aging [again].

T241        “Those who know suffering, and the origination of suffering;

Thus from where all suffering, can be blocked without residue;

Know the path to that, leading to appeasing of suffering.

T242        “Endowed with a fully-freed mind, and fully-freed by wisdom too;

They are able to make an end, they don’t arise in birth-aging [again]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fourth.

4.1.5         (104) Sīlasampannasuttaṃ – Endowed with Virtue Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṃsakā alaṃsamakkhātāro saddhammassa dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; savanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; upasaṅkamanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; payirupāsanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anussaraṇampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anupabbajjampahaṃ [anussatimpahaṃ (syā.)], bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi. Taṃ kissa hetu? Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṃ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṃ gacchati. Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V243       “Pāmojjakaraṇaṃ ṭhānaṃ [… karaṇaṭhānaṃ (sī. syā.)], etaṃ hoti vijānataṃ;

Yadidaṃ bhāvitattānaṃ, ariyānaṃ dhammajīvinaṃ.

V244       “Te jotayanti saddhammaṃ, bhāsayanti pabhaṅkarā;

Ālokakaraṇā dhīrā, cakkhumanto raṇañjahā.

V245       “Yesaṃ ve sāsanaṃ sutvā, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhava”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, whichever bhikkhus are endowed with virtues, endowed with concentration, endowed with wisdom, endowed with full-freedom [Nibbāna], endowed with knowledge and vision of full-freedom [Nibbāna], advisors, instructors, showing the path, rousers, inspirers, gladdening, indeed full declarers of the good Dhamma: I say bhikkhus – seeing them, listening to them, approaching them, being completely devoted to them, recollecting them, to ordain following them is very helpful.  For what cause?  Bhikkhus, resorting to, associating with, being completely devoted to bhikkhus like that, the incomplete aggregate of virtue goes to complete development, the incomplete aggregate of concentration goes to complete development, the incomplete aggregate of wisdom goes to complete development, the incomplete aggregate of full-freedom goes to complete development, the incomplete aggregate of knowledge and vision of full-freedom goes to complete development.  Like this, bhikkhus, those bhikkhus are called teachers, caravan leaders, abandoners of sinful, dispellers of darkness, light makers, luster makers, illuminators, bearers of fire-brand, radiance-makers, noble ones, seers”.

For this meaning Blessed One spoke.  There this is what was said –

T243        “Joyful state, one should be a full knower of this;

Namely one who is developed, leading the life of noble Dhamma.

T244        “They light-up the good Dhamma, speaking radiantly;

Light-makers, patient ones, seers, abandoners of sinful.

T245        “Those who having heard the teaching, having fully understood wise ones;

Having fully known ending of births, don’t come to further becoming”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Fifth.

4.1.6        (105) Taṇhuppādasuttaṃ – Arising of Craving Sutta [146]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V246       “Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

V247       “Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, these four cravings arise in [those] bhikkhus subject to arising of craving.  What four?  Because of robes, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving; because of alms-food, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving; because of dwelling place, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving; because of this or that life, bhikkhus, craving arises in [those] bhikkhus subject to arising of craving.  Indeed bhikkhus, these four cravings arise in [those] bhikkhus subject to arising of craving”.

For this meaning Blessed One spoke.  There this is what was said –

T246        “With craving as the shadow, a man has round of existences for long-time;

Becoming here, becoming there, doesn’t go beyond round of existences.

T247        “Having understood this danger, [that] craving originates suffering;

Craving-less, unclinging, mindful bhikkhu should live gone-forth life”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Sixth.

4.1.7        (106) Sabrahmakasuttaṃ – With Brahma Sutta [147]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

“‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V248       “Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

V249       “Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena [nahāpanena (sī.)], pādānaṃ dhovanena ca.

V250       “Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, those families are living with brahmā where the mother-father are worshipped by children at home.  Bhikkhus, those families are living with first devatā where the mother-father are worshipped by children at home.  Bhikkhus, those families are living with first teachers where the mother-father are worshipped by children at home.  Bhikkhus, those families are living with worthy of gifts where the mother-father are worshipped by children at home. 

“‘Brahmā’, bhikkhus, is a designation for the mother-father.  ‘First devatā’, bhikkhus, is a designation for the mother-father.  ‘First teachers’, bhikkhus, is a designation for the mother-father.  ‘Worthy of gifts’, bhikkhus, is a designation for the mother-father.  For what cause?  Bhikkhus, mother-father are very helpful to the children when they are not walking, nourish them, show them [the ways of] the world”.

For this meaning Blessed One spoke.  There this is what was said –

T248        “Mother-father are brahmā, said to be the first teachers;

Worthy of gifts by children, compassionate for offspring.

T249        “Therefore they are venerated, and provided hospitality by wise;

With food and drinks, clothes and beds too;

With anointments and bathing, washing [their] feet too.

T250        “They honoring mother-father thus, the wise ones;

Here itself are praised, afterwards much rejoice in heaven”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Seventh.

4.1.8        (107) Bahukārasuttaṃ – Doers of Much Sutta [148]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Bahukārā [bahūpakārā (sī. pī.)], bhikkhave, brāhmaṇagahapatikā tumhākaṃ ye vo [ye te (sabbattha)] paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṃ yaṃ [ye (?)] nesaṃ dhammaṃ desetha ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Evamidaṃ, bhikkhave, aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V251       “Sāgārā anagārā ca, ubho aññoññanissitā;

Ārādhayanti saddhammaṃ, yogakkhemaṃ anuttaraṃ.

V252       “Sāgāresu ca cīvaraṃ, paccayaṃ sayanāsanaṃ;

Anagārā paṭicchanti, parissayavinodanaṃ.

V253       “Sugataṃ [puggalaṃ (sī. ka.)] pana nissāya, gahaṭṭhā gharamesino;

Saddahānā arahataṃ, ariyapaññāya jhāyino.

V254       “Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, the brāhmaṇa householders are very helpful to you who are presently giving you necessities of robes, alms-food, lodging, and medicines and other requisites for sick.  You too, bhikkhus, should preach Dhamma to the thus very helpful brāhmaṇa householders that is good in the beginning, good in the middle, good in the end, with meaning, with words, explaining the entirely complete, completely clean holy-life.  Thus here, bhikkhus, with dependence on each other, live the holy-life, to escape the flood, for rightly making an end of suffering”.

For this meaning Blessed One spoke.  There this is what was said –

T251        “Home dwellers and homeless too, both are mutually dependent;

[They] Obtain the good Dhamma, the unsurpassed refuge from bonds [Nibbāna]. [149]

T252        “From home dwellers, clothes-requisites-beds;

Homeless receive, to banish [seasonal] troubles.

T253        “In dependence on those well-gone, house-holders the seeker of household life;

[Are] Confident in the arahant, [who is] doing jhāna with noble wisdom.

T254        “Here having dwelt in Dhamma, the path leading to good destination;

Delight in the devā world, rejoice in sensual pleasures the desirous ones”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eighth.

4.1.9        (108) Kuhasuttaṃ – Deceit Sutta [150]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te [na ca te bhikkhave bhikkhū (sī. pī. ka.)] imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṃ dhammavinaye [imasmiṃ ca te dhammavinaye (syā.), te bhikkhave bhikkhū imasmiṃ dhammavinaye (ka.)] vuddhiṃ virūḷhiṃ vepullaṃ āpajjantī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V255       “Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

V256       “Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, those bhikkhus who are deceitful, obdurate, prattler, quarrelsome, puffed-up, unrestrained, they are not my bhikkhus.  Bhikkhus, those bhikkhus have departed from this Dhammā-Vinayā, nor will they come to increase, growth, abundance in this Dhammā-Vinayā.  Indeed bhikkhus, those bhikkhus who are deceitless, sensible, non-prattler, patient, not puffed-up, restrained, they are my bhikkhus.  Bhikkhus, those bhikkhus have not departed from this Dhammā-Vinayā, and they will come to increase, growth, abundance in this Dhammā-Vinayā”.

For this meaning Blessed One spoke.  There this is what was said –

T255        “Deceitful obdurate prattler quarrelsome, puffed-up unrestrained;

They do not grow in the Dhamma, preached by the rightly self-enlightened.

T256        “Deceitless non-prattler patient, sensible well-restrained;

They grow in the Dhamma, preached by the rightly self-enlightened”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Ninth.

4.1.10    (109) Nadīsotasuttaṃ – River Current Sutta

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. Tamenaṃ cakkhumā puriso tīre ṭhito disvā evaṃ vadeyya – ‘kiñcāpi kho tvaṃ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṃ tvaṃ, ambho purisa, rahadaṃ pāpuṇitvā maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. Atha kho so, bhikkhave, puriso tassa purisassa saddaṃ sutvā hatthehi ca pādehi ca paṭisotaṃ vāyameyya.

“Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cettha [ayaṃ cevettha (syā.)] attho – ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.

“‘Piyarūpaṃ sātarūpa’nti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.

“‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ adhivacanaṃ;

“‘Ūmibhaya’nti kho [sañīmīti kho (bahūsu)], bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ;

“‘Āvaṭṭa’nti kho [sāvaṭṭoti kho (bahūsu)], bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ;

“‘Gaharakkhaso’ti kho [sagaho sarakkhasoti kho (bahūsu)], bhikkhave, mātugāmassetaṃ adhivacanaṃ;

“‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṃ adhivacanaṃ;

“‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ;

“‘Cakkhumā puriso tīre ṭhitoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti. [151]

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V257       “Sahāpi dukkhena jaheyya kāme, yogakkhemaṃ āyatiṃ patthayāno;

Sammappajāno suvimuttacitto, vimuttiyā phassaye tattha tattha;

Sa vedagū vūsitabrahmacariyo, lokantagū pāragatoti vuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, just as a man was carried away by the river current, dear and agreeable.  A seer standing on the river-bank having seen this spoke thus to him – ‘Mister, although indeed you are carried away by the river current, dear and agreeable, there is further down a lake, with waves, with whirlpools, with crocodiles, with demons – mister, reaching that lake you will die or undergo deadly suffering’.  Then indeed, bhikkhus, that man having heard the other man, will make an effort with hands and legs to go against the current.

“Indeed this is the simile, bhikkhus, used to instruct.  This is the meaning – ‘river current’ is indeed bhikkhus, the designation for craving.

“ ‘Dear and agreeable’ is indeed bhikkhus, the designation for these six internal sense-bases.

“ ‘Further down the lake‘ is indeed bhikkhus, the designation for the five fetters going to lower [destinations]. [152]

“ ‘Fear of waves‘ is indeed bhikkhus, the designation for this anger and despair.

“ ‘Whirlpools‘ is indeed bhikkhus, the designation for these five characteristics of sensual pleasures. [153]

“ ‘Crocodiles-demons‘ is indeed bhikkhus, the designation for women. [154]

“ ‘Against the current ‘ is indeed bhikkhus, the designation for going-forth.

‘With hands and legs make an effort’ is indeed bhikkhus, the designation for being energetic.

“ ‘A seer standing on the river-bank’ is indeed bhikkhus, the designation for the Tathāgata, arahant, rightly self-enlightened”.

For this meaning Blessed One spoke.  There this is what was said –

T257        “Abandon sensual pleasures even if that’s hard, aspiring for refuge from bonds [Nibbāna] in future;

With right knowledge and fully-freed mind, contact freedom [Nibbāna] step-by-step;

One who has reached the end of knowledge, lived the holy-life, reached the end of world, is said to be the one gone to the far-shore”. [155]

This too is the meaning of what was said by the Blessed one, thus I heard.  Tenth.

4.1.11    (110) Carasuttaṃ – Walking Sutta [156]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti [byantikaroti (sī. pī.), byantaṃ karoti (ka.)] anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī [anottappī (sabbattha) dukanipāte, aṅguttare 1.4.11 passitabbaṃ] satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī [ottappī (sabbattha)] satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī”ti.

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

V258       “Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Yo vitakkaṃ vitakketi, pāpakaṃ gehanissitaṃ.

V259       “Kummaggaṃ paṭipanno [kummaggappaṭipanno (a. ni. 4.11)] so, mohaneyyesu mucchito;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

V260       “Yo ca caraṃ vā tiṭṭhaṃ vā [yo caraṃ vā yadi vā tiṭṭhaṃ (syā.), yo caraṃ vātha tiṭṭhaṃ vā (sī. ka.)], nisinno uda vā sayaṃ;

Vitakkaṃ samayitvāna, vitakkūpasame rato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama”nti.

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

This was said by the Blessed one, said by the Arahant thus I heard –

“Bhikkhus, a bhikkhu while walking has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish.  Bhikkhus, a bhikkhu become thus while walking is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy.

“Bhikkhus, a bhikkhu while standing has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish.  Bhikkhus, a bhikkhu become thus while standing is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy.

“Bhikkhus, a bhikkhu while sitting has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish.  Bhikkhus, a bhikkhu become thus while sitting is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy.

“Bhikkhus, an awake bhikkhu while lying down has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu consents to it, doesn’t abandon it, doesn’t banish it, doesn’t get rid of it, doesn’t cause it to perish.  Bhikkhus, an awake bhikkhu become thus while lying down is called not ardent, not afraid of wrongdoing, continuously and always indolent, lacking energy. [157]

“Bhikkhus, a bhikkhu while walking has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish.  Bhikkhus, a bhikkhu become thus while walking is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, a bhikkhu while standing has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish.  Bhikkhus, a bhikkhu become thus while standing is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, a bhikkhu while sitting has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish.  Bhikkhus, a bhikkhu become thus while sitting is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute.

“Bhikkhus, an awake bhikkhu while lying down has an arisen thought of sensual pleasures or thought of ill-will or thought of violence.  There, bhikkhus, bhikkhu doesn’t consent to it, abandons it, banishes it, gets rid of it, causes it to perish.  Bhikkhus, an awake bhikkhu become thus while lying down is called ardent, afraid of wrongdoing, continuously and always firm and energetic, resolute”.

For this meaning Blessed One spoke.  There this is what was said –

T258        “Whether walking or standing, sitting or lying down;

One who thinks evil thoughts, dependent on home-life.

T259        “He is a practicer of the wrong path, comatose by what generates delusion;

Such a bhikkhu is incapable, to contact the best self-enlightenment [Nibbāna].

T260        “One who is walking or standing, sitting or lying down;

Having calmed the [evil] thoughts, delights in appeasement of thoughts;

Such a bhikkhu as he is capable, to contact best self-enlightenment [Nibbāna]”.

This too is the meaning of what was said by the Blessed one, thus I heard.  Eleventh.

4.1.12    (111) Sampannasīlasuttaṃ – Endowed with Virtue Sutta [158]

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sampannasīlā, bhikkhave, viharatha [hotha (syā.)] sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

“Sampannasīlānaṃ vo, bhikkhave, viharataṃ [bhavataṃ (syā.)] sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu kimassa uttari karaṇīyaṃ [kimassa bhikkhave uttari karaṇīyaṃ (sabbattha)]?

“Carato cepi, bhikkhave, bhikkhuno [abhijjhā byāpādo vigato (a. ni. 4.12) aṭṭhakathāya sameti] bhijjhā [159]