2.

The Chapter on the Cart Maker

1.

The Discourse on the Well Known

11. "Monks, possessing three qualities, a well-known monk is acting for the harm of many people, for the unhappiness of many people, for the detriment, harm, and suffering of many people, of gods and humans. With which three? He encourages them in inappropriate bodily action, he encourages them in inappropriate verbal action, he encourages them in inappropriate [mental] qualities. Monks, possessing these three qualities, a well-known monk is acting for the harm of many people, for the unhappiness of many people, for the detriment, harm, and suffering of many people, of gods and humans.

"Monks, possessing three qualities, a well-known monk is acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. With which three? He encourages them in appropriate bodily action, he encourages them in appropriate verbal action, he encourages them in appropriate [mental] qualities. "Monks, possessing these three qualities, a well-known monk is acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. The first.

2.

The Discourse on Things to be Remembered

12. "There are, monks, these three things that a head-anointed king of the ruling caste should remember all his life. What three? In whatever place, monks, a head-anointed king of the ruling caste, was born — this, monks, is the first thing that a head-anointed king of the ruling caste should remember all his life.

"Furthermore, monks, in whatever place a king of the ruling castee was a head-anointed — this, monks, is the second thing that a head-anointed king of the ruling caste should remember all his life.

"Furthermore, monks, in whatever place a head-anointed king of the ruling caste triumphed in battle, emerged victorious and settled at the head of the battlefield — this, monks, is the third thing that a head-anointed king of the ruling caste should remember all his life. These, monks, are the three things that a head-anointed king of the ruling caste should remember all his life.

"So too, monks, there are these three things that a monk should remember all his life. What three? In whatever place, monks, a monk shaved off his hair and beard, put on ochre robes, and went forth from home into homelessness — this, monks, is the first thing that a monk should remember all his life.

"Furthermore, monks, in whatever place a monk understood as it really is: 'This is suffering'; he understood as it really is: 'This is the origin of suffering'; he understood as it really is: 'This is the cessation of suffering'; and he understood as it really is: 'This is the practice leading to the cessation of suffering' — this, monks, is the second thing that a monk should remember all his life.

"Furthermore, monks, in whatever place a monk, through the elimination of the mental corruptions, realised for himself, with direct knowledge, in this very life, the liberation of mind and liberation by wisdom that are free from mental corruptions and, having entered upon them, dwelt in them — this, monks, is the third thing that a monk should remember all his life. These, monks, are the three things that a monk should remember all his life." The second.

3.

The Discourse on Expectation

13. "Monks, there are these three persons existing and found in the world. Which three? The desireless, the hopeful, and the one free from desire. And what, monks, is the desireless person? Here, monks, a certain person is reborn in a low family, in an outcast family or a basket-maker's family or a hunter's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He hears - 'The noble of such and such a name, it is said, has been consecrated by the nobles with the consecration of the ruling caste.' He does not think thus - 'When indeed will the nobles consecrate me too with the consecration of the ruling caste!' This is called, monks, the desireless person.

"And what, monks, is the hopeful person? Here, monks, the eldest son of a head-anointed king of the ruling caste, is fit for consecration, unconsecrated, having attained stability. He hears - 'The noble of such and such a name, it is said, has been consecrated by the nobles with the consecration of the ruling caste.' He thinks thus: 'When indeed will the nobles consecrate me too with the consecration of the ruling caste!' This is called, monks, the hopeful person.

"And what, monks, is the person free from desire? Here, monks, there is a head-anointed king of the ruling caste. He hears - 'The noble of such and such a name, it is said, has been consecrated by the nobles with the consecration of the ruling caste.' He does not think thus - 'When indeed will the nobles consecrate me too with the consecration of the ruling caste!' What is the reason for this? Whatever desire for consecration he had formerly when unconsecrated, that has been calmed. This is called, monks, the person free from desire. These, monks, are the three persons existing and found in the world.

"So too, monks, there are three persons existing and found among monks. Which three? The desireless, the hopeful, and the one free from desire. And what, monks, is the desireless person? Here, monks, a certain person is immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born. He hears - 'The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' He does not think thus - 'When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!' This is called, monks, the desireless person.

"And what, monks, is the hopeful person? Here, monks, a monk is moral, of good character. He hears: 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, one dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' He thinks thus: 'When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!' This is called, monks, the hopeful person.

"And what, monks, is the person free from desire? Here, monks, a monk is a Worthy One, one who has eliminated the mental corruptions. He hears - 'The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' He does not think thus - 'When indeed will I too, with the elimination of the mental corruptions, etc. having realised, having attained, dwell!' What is the reason for this? Because, monks, whatever hope for liberation he formerly had when unliberated, that has been calmed. This is called, monks, the person free from desire. These, monks, are the three persons existing and found among monks." The third.

4.

The Discourse on the Universal Monarch

14. "Even that king, monks, who is a wheel-turning monarch, a righteous king of righteousness, he too does not turn the wheel without a ruler." When this was said, a certain monk said this to the Blessed One - "But who, venerable sir, is the ruler of the wheel-turning monarch, the righteous king of righteousness?" "The Teaching, monk" - the Blessed One said - "Here, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the people within.

"Furthermore, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the warrior nobles, for the dependents, for the army, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds. That wheel-turning monarch, monk, who is a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding for the people within, having arranged righteous protection, shelter and safeguarding for the warrior nobles, for the dependents, for the army, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds, turns the wheel by the Teaching alone. That wheel cannot be turned back by any human being who is an adversary with hostile intent.

"So too, monk, the Truth-finder, the Worthy One, the Perfectly Enlightened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding regarding bodily action - 'Such bodily action should be cultivated, such bodily action should not be cultivated.'

"Furthermore, monk, the Truth-finder, the Worthy One, the Perfectly Enlightened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding regarding verbal action - 'Such verbal action should be cultivated, such verbal action should not be cultivated.' Etc. regarding mental action - 'Such mental action should be cultivated, such mental action should not be cultivated.'

"That Truth-finder, monk, the Worthy One, the Perfectly Enlightened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding regarding bodily action, having arranged righteous protection, shelter and safeguarding regarding verbal action, having arranged righteous protection, shelter and safeguarding regarding mental action, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone. That wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The fourth.

5.

The Discourse on (King) Sacetana

15. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks thus: "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this:

"Once in the past, monks, there was a king named Sacetana. Then, monks, King Sacetana addressed the chariot-maker - 'From now, my dear chariot-maker, after the elapse of six months there will be a battle for me. Will you be able, my dear chariot-maker, to make a new pair of wheels for me?' 'I am able, Sire,' the chariot-maker assented to King Sacetana. Then, monks, the chariot-maker in six months less six days completed one wheel. Then, monks, King Sacetana addressed the chariot-maker - 'From now, my dear chariot-maker, after the elapse of six days there will be a battle for me; is the new pair of wheels completed?' 'In these six months less six days, Sire, one wheel has been completed.' 'But will you be able, my dear chariot-maker, to complete the second wheel in these six days?' 'I am able, Sire,' the chariot-maker, having completed the second wheel in six days, taking the new pair of wheels, approached King Sacetana; having approached, he said this to King Sacetana - 'This new pair of wheels for you, Sire, is completed.' 'This wheel of yours, my dear chariot-maker, which was completed in six months less six days, and this wheel of yours which was completed in six days - what is the difference between them? I do not see any difference between them.' 'There is a difference between them, Sire. Let the Sire see the difference.'

"Then, monks, the chariot-maker rolled that wheel which was completed in six days. That, being rolled, having gone as far as the momentum of the effort, having spun around, fell to the ground. But that wheel which was completed in six months less six days, he rolled. That, being rolled, having gone as far as the momentum of the effort, stood, methinks, as if fixed on its axle.

"'What now, my dear chariot-maker, is the cause, what is the condition, that this wheel which was completed in six days, being rolled, having gone as far as the momentum of the effort, having spun around, fell to the ground? But what, my dear chariot-maker, is the cause, what is the condition, that this wheel which was completed in six months less six days, being rolled, having gone as far as the momentum of the effort, stood, methinks, as if fixed on its axle?' 'This wheel, Sire, which was completed in six days - its rim is with crookedness, with faults, with corruption; its spokes too are with crookedness, with faults, with corruption; its hub too is with crookedness, with faults, with corruption. That, because of the rim's crookedness, faultiness, and corruption, because of the spokes' crookedness, faultiness, and corruption, because of the hub's crookedness, faultiness, and corruption, being rolled, having gone as far as the momentum of the effort, having spun around, fell to the ground. But that wheel, Sire, which was completed in six months less six days - its rim is without crookedness, without faults, without corruption; its spokes too are without crookedness, without faults, without corruption; its hub too is without crookedness, without faults, without corruption. That, because of the rim's freedom from crookedness, freedom from faults, and freedom from corruption, because of the spokes' freedom from crookedness, freedom from faults, and freedom from corruption, because of the hub's freedom from crookedness, freedom from faults, and freedom from corruption, being rolled, having gone as far as the momentum of the effort, stood, methinks, as if fixed on its axle.'"

"Now, monks, you might think thus - 'Surely another was that chariot-maker at that time!' But this, monks, should not be seen thus. I was that chariot-maker at that time. At that time, monks, I was skilled regarding the crookedness of wood, the faults of wood, the corruption of wood. But now, monks, I am the Worthy One, the Perfectly Enlightened One, skilled regarding bodily crookedness, bodily faults, bodily corruption, skilled regarding verbal crookedness, verbal faults, verbal corruption, skilled regarding mental crookedness, mental faults, mental corruption. For whoever, monks, whether monk or nun, whose bodily crookedness has not been abandoned, bodily fault, bodily corruption, whose verbal crookedness has not been abandoned, verbal fault, verbal corruption, whose mental crookedness has not been abandoned, mental fault, mental corruption, thus they have fallen from this Teaching and discipline, just as that wheel completed in six days.

For whoever, monks, whether monk or nun, whose bodily crookedness has been abandoned, bodily fault, bodily corruption, whose verbal crookedness has been abandoned, verbal fault, verbal corruption, whose mental crookedness has been abandoned, mental fault, mental corruption, thus they are established in this Teaching and discipline, just as that wheel completed in six months less six days.

"Therefore, monks, you should train thus - 'We will abandon bodily crookedness, bodily fault, bodily corruption, we will abandon verbal crookedness, verbal fault, verbal corruption, we will abandon mental crookedness, mental fault, mental corruption.' Thus indeed, monks, should you train." The fifth.

6.

The Discourse on the Incontrovertible Way of Practice

16. "Monks, a monk endowed with three qualities has entered upon the incontrovertible way of practice and has laid the groundwork for the elimination of the mental corruptions. With which three? Here, monks, a monk is one with guarded doors in the sense faculties, is one who knows moderation in food, is devoted to wakefulness.

"And how, monks, is a monk one with guarded doors in the sense faculties? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. Thus, monks, a monk is one with guarded doors in the sense faculties.

"And how, monks, is a monk one who knows moderation in food? Here, monks, a monk, having reflected wisely, takes food - 'Not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life, thus: "I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling."' Thus, monks, a monk is one who knows moderation in food.

"And how, monks, is a monk devoted to wakefulness? Here, monks, a monk during the day by walking and sitting purifies the mind of obstructive mental states, during the first watch of the night by walking and sitting purifies the mind of obstructive mental states, during the middle watch of the night lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising, during the last watch of the night, having risen, by walking and sitting purifies the mind of obstructive mental states. Thus, monks, a monk is devoted to wakefulness. Monks, a monk endowed with these three qualities has entered upon the incontrovertible way of practice and has laid the groundwork for the elimination of the mental corruptions.” The sixth.

7.

The Discourse on Self-Affliction

17. "Monks, these three things lead to affliction of oneself, lead to affliction of others, and lead to affliction of both. Which three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three things that lead to affliction of oneself, lead to affliction of others, and lead to affliction of both.

"Monks, these three things do not lead to affliction of oneself, do not lead to affliction of others, and do not lead to affliction of both. Which three? Bodily good conduct, good verbal conduct, good mental conduct. These, monks, are the three things that do not lead to affliction of oneself, do not lead to affliction of others, and do not lead to affliction of both." The seventh.

8.

The Discourse on the Divine World

18. "If, monks, heterodox wandering ascetics were to ask you thus - 'For rebirth in the world of the gods, friend, is the holy life lived under the ascetic Gotama?' Would you not, monks, thus asked, be troubled, be ashamed, be disgusted?" "Yes, venerable sir." "So then, monks, you are troubled, ashamed, disgusted with divine life span, you are troubled, ashamed, disgusted with divine beauty, with divine happiness, with divine fame, with divine authority; how much more then, monks, should you be troubled, be ashamed, be disgusted with bodily misconduct, with verbal misconduct... should be troubled, be ashamed, be disgusted with mental misconduct." The eighth.

9.

The First Discourse on the Shopkeeper

19. "Monks, a shopkeeper possessed of three factors is unable to acquire wealth not yet acquired or to make prosper wealth already acquired. With which three? Here, monks, a shopkeeper does not carefully determine his work in the earlier period of the day, does not carefully determine his work in the noon period of the day, does not carefully determine his work in the afternoon period of the day. Monks, a shopkeeper possessed of these three factors is unable to acquire wealth not yet acquired or to make prosper wealth already acquired.

"So too, monks, a monk possessed of three qualities is unable to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained. With which three? Here, monks, a monk does not carefully determine the sign of concentration in the earlier period of the day, does not carefully determine the sign of concentration in the noon period of the day, does not carefully determine the sign of concentration in the afternoon period of the day. Monks, a monk possessed of these three qualities is unable to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained.

"Monks, a shopkeeper possessed of three factors is able to acquire wealth not yet acquired or to make prosper wealth already acquired. With which three? Here, monks, a shopkeeper carefully determines his work in the earlier period of the day, in the noon period of the day, etc. carefully determines his work in the afternoon period of the day. Monks, a shopkeeper possessed of these three factors is able to acquire wealth not yet acquired or to make prosper wealth already acquired.

"So too, monks, a monk possessed of three qualities is able to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained. With which three? Here, monks, a monk carefully determines the sign of concentration in the earlier period of the day, in the noon period of the day, etc. carefully determines the sign of concentration in the afternoon period of the day. Monks, a monk possessed of these three qualities is able to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained." The ninth.

10.

The Second Discourse on the Shopkeeper

20. "Monks, a shopkeeper endowed with three factors soon achieves greatness and abundance of wealth. With which three? Here, monks, a shopkeeper is endowed with good eyesight and is one who bears responsibility and is accomplished in support. And how, monks, is a shopkeeper endowed with eyes? Here, monks, a shopkeeper knows the merchandise - 'This merchandise, thus bought, thus being sold, will have this much capital, this much profit.' Thus, monks, a shopkeeper is endowed with eyes.

"And how, monks, is a shopkeeper one who bears responsibility? Here, monks, a shopkeeper is skilled in buying and selling merchandise. Thus, monks, a shopkeeper is one who bears responsibility.

"And how, monks, is a shopkeeper accomplished in support? Here, monks, those householders or householders' sons who are wealthy, of great riches, of great possessions, they know the shopkeeper thus - 'This venerable shopkeeper is endowed with eyes and bears responsibility and is competent to support his children and wife, and to give to us from time to time.' They approach him with wealth - 'From this, my dear shopkeeper, having made wealth, support your children and wife, and give to us from time to time.' Thus, monks, a shopkeeper is accomplished in support. Monks, a shopkeeper endowed with these three factors soon achieves greatness and abundance of wealth.

"So too, monks, a monk endowed with three qualities soon achieves greatness and abundance of wholesome qualities. With which three? Here, monks, a monk is endowed with eyes and is one who bears responsibility and is accomplished in support. And how, monks, is a monk endowed with eyes? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is endowed with good eyesight.

"And how, monks, is a monk one who bears responsibility? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Thus, monks, a monk is one who bears responsibility.

"And how, monks, is a monk accomplished in support? Here, monks, a monk approaches from time to time those monks who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, and questions, inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. Thus, monks, a monk is accomplished in support. Monks, a monk endowed with these three qualities soon achieves greatness and abundance of wholesome qualities." The tenth.

The Chapter on the Chariot-maker is second.

The first recitation section is concluded.

Its summary: