1.
The Chapter on Ignorance
1.
The Discourse on Ignorance
1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Ignorance, monks, is the forerunner for the attainment of unwholesome mental states, followed right behind by shamelessness and moral fearlessness. For one gone to ignorance, monks, for a fool, wrong view is able to arise; for one of wrong view, wrong thought is able to arise; for one of wrong thought, wrong speech is able to arise; for one of wrong speech, wrong action is able to arise; for one of wrong action, wrong livelihood is able to arise; for one of wrong livelihood, wrong effort is able to arise; for one of wrong effort, wrong mindfulness is able to arise; for one of wrong mindfulness, wrong concentration is able to arise.
"True knowledge, monks, is the forerunner for the attainment of wholesome mental states, followed right behind by shame and moral fear. For one gone to true knowledge, monks, for a wise man, right view is able to arise; for one of right view, right thought is able to arise; for one of right thought, right speech is able to arise; for one of right speech, right action is able to arise; for one of right action, right livelihood is able to arise; for one of right livelihood, right effort is able to arise; for one of right effort, right mindfulness is able to arise; for one of right mindfulness, right concentration is able to arise." The first.
2.
The Discourse on Half
2. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Nagaraka, a market town of the Sakyans. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "This is half of the holy life, venerable sir, that is to say - good friendship, good companionship, good association."
"Do not say so, Ānanda, do not say so, Ānanda! This is the entire holy life, Ānanda, that is to say - good friendship, good companionship, good association. For a monk with good friends, good companions, good associates, Ānanda, this is to be expected - he will develop the noble eightfold path, he will cultivate the noble eightfold path.
"And how, Ānanda, does a monk with good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path? Here, Ānanda, a monk develops right view, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops right thought, based upon seclusion, etc. he develops right speech, etc. he develops right action, etc. he develops right livelihood, etc. he develops right effort, etc. he develops right mindfulness, etc. he develops right concentration, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, Ānanda, a monk with good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path.
"By this method too, Ānanda, it should be known how this is the entire holy life, that is to say - good friendship, good companionship, good association. Because, Ānanda, having come to me as a good friend, beings subject to birth are released from birth; beings subject to ageing are released from ageing; beings subject to death are released from death; beings subject to sorrow, lamentation, suffering, displeasure and anguish are released from sorrow, lamentation, suffering, displeasure and anguish. By this method, Ānanda, it should be known how this is the entire holy life, that is to say - good friendship, good companionship, good association." The second.
3.
The Discourse to Sāriputta
3. At Sāvatthī. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "This is the entire holy life, venerable sir, that is to say - good friendship, good companionship, good association."
"Good, good, Sāriputta! This is the entire holy life, Sāriputta, that is to say - good friendship, good companionship, good association. For a monk with good friends, good companions, good associates, Sāriputta, this is to be expected - he will develop the noble eightfold path, he will cultivate the noble eightfold path. And how, Sāriputta, does a monk with good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path?
Here, Sāriputta, a monk develops right view, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, etc. he develops right concentration, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, Sāriputta, a monk with good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path.
"By this method too, Sāriputta, it should be known how this is the entire holy life, that is to say - good friendship, good companionship, good association. Because, Sāriputta, having come to me as a good friend, beings subject to birth are released from birth; beings subject to ageing are released from ageing; beings subject to death are released from death; beings subject to sorrow, lamentation, suffering, displeasure and anguish are released from sorrow, lamentation, suffering, displeasure and anguish. By this method, Sāriputta, it should be known how this is the entire holy life, that is to say - good friendship, good companionship, good association." The third.
4.
The Discourse to the Brahmin Jāṇussoṇi
4. At Sāvatthī. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. The Venerable Ānanda saw the brahmin Jāṇussoṇi driving out of Sāvatthī with an all-white chariot drawn by mares. The horses yoked were white with white ornaments, the chariot was white, the retinue was white, the reins were white, the goad-stick was white, the umbrella was white, the turban was white, the garments were white, the sandals were white, and he was being fanned with a white yak-tail fan. People, having seen it, said thus - "A supreme vehicle indeed, sir! The appearance of a supreme vehicle indeed, sir!"
Then the Venerable Ānanda, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Sāvatthī for almsfood. I saw, venerable sir, the brahmin Jāṇussoṇi driving out of Sāvatthī with an all-white chariot drawn by mares. The horses yoked were white with white ornaments, the chariot was white, the retinue was white, the reins were white, the goad-stick was white, the umbrella was white, the turban was white, the garments were white, the sandals were white, and he was being fanned with a white yak-tail fan. People, having seen it, said thus - 'A supreme vehicle indeed, sir! The appearance of a supreme vehicle indeed, sir!' Is it possible, venerable sir, to declare a supreme vehicle in this Teaching and discipline?"
"It is possible, Ānanda" - the Blessed One said - "This indeed, Ānanda, is a designation for this noble eightfold path - 'the supreme vehicle', and also 'the vehicle of the Teaching', and also 'the unsurpassed victory in battle'."
"Right view, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal. Right thought, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal. Right speech, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, etc. has the removal of delusion as its final goal. Right action, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal. Right livelihood, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal. Right effort, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal. Right mindfulness, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal. Right concentration, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hate as its final goal, has the removal of delusion as its final goal.
"By this method, Ānanda, it should be known how this is a designation for the noble eightfold path - 'the supreme vehicle', and also 'the vehicle of the Teaching', and also 'the unsurpassed victory in battle'." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
Shame is the pole-shaft, mind is the strap, mindfulness is the safeguarding charioteer.
Equanimity is the balance of the pole, desirelessness is the surrounding.
Forbearance is his leather armour, it proceeds towards freedom from bondage.
The wise go forth from the world, surely conquering, conquering." The fourth.
5.
The Discourse on What Purpose
5. At Sāvatthī. Then several monks approached the Blessed One, etc. they sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here, venerable sir, heterodox wandering ascetics ask us thus - 'For what purpose, friend, is the holy life lived under the ascetic Gotama?' Thus asked, venerable sir, we answer those heterodox wandering ascetics thus - 'For the full understanding of suffering, friend, the holy life is lived under the Blessed One.' Are we, venerable sir, thus asked and thus answering, ones who speak what has been said by the Blessed One, and do we not misrepresent the Blessed One with what is untrue, and do we explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"
"Truly you, monks, thus asked and thus answering, are ones who speak what has been said by me, and you do not misrepresent me with what is untrue, and you explain what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position. For, for the full understanding of suffering the holy life is lived under me. If, monks, heterodox wandering ascetics were to ask you thus - 'But is there, friend, a path, is there a practice for the full understanding of this suffering?' - thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'There is indeed, friend, a path, there is a practice for the full understanding of this suffering.'"
"And what, monks, is the path, what is the practice for the full understanding of this suffering? It is just this noble eightfold path, as follows - right view, etc. right concentration. This, monks, is the path, this is the practice for the full understanding of this suffering. Thus asked, you, monks, should answer those heterodox wandering ascetics thus." The fifth.
6.
The First Discourse on a Certain Monk
6. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "'Holy life, holy life', venerable sir, is said. What indeed, venerable sir, is the holy life, what is the goal of the holy life?"
"Just this noble eightfold path, monk, is the holy life, as follows - right view, etc. right concentration. That which, monk, is the elimination of lust, the elimination of hate, the elimination of delusion - this is the goal of the holy life." The sixth.
7.
The Second Discourse on a Certain Monk
7. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One -
"'Removal of lust, removal of hate, removal of delusion', venerable sir, is said. Of what indeed, venerable sir, is this a designation - 'removal of lust, removal of hate, removal of delusion'?" "This is a designation for the element of Nibbāna, monk - 'removal of lust, removal of hate, removal of delusion'. The elimination of mental corruptions is called by that."
When this was said, that monk said this to the Blessed One - "'The Deathless, the Deathless', venerable sir, is said. What indeed, venerable sir, is the Deathless, what is the path leading to the Deathless?" "That which, monk, is the elimination of lust, the elimination of hate, the elimination of delusion - this is called the Deathless. It is just this noble eightfold path that is the path leading to the Deathless, as follows - right view, etc. right concentration." The seventh.
8.
The Discourse on Analysis
8. At Sāvatthī. "I will teach you, monks, the noble eightfold path and I will analyse it. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the noble eightfold path? That is: right view, etc. right concentration.
"And what, monks, is right view? Whatever knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering - this is called, monks, right view.
"And what, monks, is right thought? Whatever thought of renunciation, thought of non-anger, thought of non-violence - this is called, monks, right thought.
"And what, monks, is right speech? Whatever abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter - this is called, monks, right speech.
"And what, monks, is right action? Whatever abstention from killing living beings, abstention from taking what is not given, abstention from not practising the holy life - this is called, monks, right action.
"And what, monks, is right livelihood? Here, monks, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood - this is called, monks, right livelihood.
"And what, monks, is right effort? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, etc. he generates desire for the arising of unarisen wholesome mental states, etc. he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives - this is called, monks, right effort.
"And what, monks, is right mindfulness? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world - this is called, monks, right mindfulness.
"And what, monks, is right concentration? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity - this is called, monks, right concentration." The eighth.
9.
The Discourse on the Barley Awn
9. At Sāvatthī. "Just as, monks, a rice-awn or a barley-awn wrongly directed, when stepped upon by hand or foot, will pierce the hand or foot, or will draw blood - this is impossible. What is the reason for this? Because of the wrongly directed awn, monks. Just so, monks, that indeed a monk with wrongly directed view, with wrongly directed path development, will break through ignorance, will arouse true knowledge, will realize Nibbāna - this is impossible. What is the reason for this? Because of the wrongly directed view, monks.
"Just as, monks, a rice-awn or a barley-awn rightly directed, when stepped upon by hand or foot, will pierce the hand or foot, or will draw blood - this is possible. What is the reason for this? Because of the rightly directed awn, monks. Just so, monks, that indeed a monk with rightly directed view, with rightly directed path development, will break through ignorance, will arouse true knowledge, will realize Nibbāna - this is possible. What is the reason for this? Because of the rightly directed view, monks.
"And how, monks, does a monk with rightly directed view, with rightly directed path development, break through ignorance, arouse true knowledge, realize Nibbāna? Here, monks, a monk develops right view, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, etc. he develops right concentration, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, monks, a monk with rightly directed view, with rightly directed path development, breaks through ignorance, arouses true knowledge, realizes Nibbāna." The ninth.
10.
The Discourse to Nandiya
10. At Sāvatthī. Then the wandering ascetic Nandiya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Nandiya said this to the Blessed One - "How many mental states, Master Gotama, when developed and cultivated, lead to Nibbāna, have Nibbāna as their ultimate goal, have Nibbāna as their final goal?"
"These eight mental states, Nandiya, when developed and cultivated, lead to Nibbāna, have Nibbāna as their ultimate goal, have Nibbāna as their final goal. What are the eight? That is: right view, etc. right concentration. These, Nandiya, are the eight mental states which, when developed and cultivated, lead to Nibbāna, have Nibbāna as their ultimate goal, have Nibbāna as their final goal." When this was said, the wandering ascetic Nandiya said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The tenth.
The Ignorance Chapter is the first.
Its summary:
What purpose and two monks, analysis, and Sūka and Nandiya.