1.
The Discourse on the Sectarians and So Forth
62. "There are, monks, these three spheres of sectarian doctrines which, when questioned by the wise, when cross-examined, when admonished, even going to the furthest extent, remain established in non-action. What three? There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past.' There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord.' There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition.'
"Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past' - having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'Then, venerable ones, you will be killers of living beings because of what was done in the past, you will be takers of what is not given because of what was done in the past, you will be non-practitioners of the holy life because of what was done in the past, you will be liars because of what was done in the past, you will be speakers of divisive speech because of what was done in the past, you will be speakers of harsh speech because of what was done in the past, you will be idle chatterers because of what was done in the past, you will be covetous because of what was done in the past, you will have minds of ill-will because of what was done in the past, you will hold wrong views because of what was done in the past.'
"But, monks, for those who return to what was done in the past as having substance, there is no desire or effort, or 'this is to be done' or 'this is not to be done.' Thus, when what is to be done and what is not to be done is not found as true and reliable, for those who dwell unmindful and unguarded, there is no individually valid claim to be ascetics. This, monks, is my first reasonable refutation of those ascetics and brahmins who hold such views and such opinions.
"Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord' - having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'Then, venerable ones, you will be killers of living beings because of the creation of a lord, you will be takers of what is not given because of the creation of a lord, you will be non-practitioners of the holy life because of the creation of a lord, you will be liars because of the creation of a lord, you will be speakers of divisive speech because of the creation of a lord, you will be speakers of harsh speech because of the creation of a lord, you will be idle chatterers because of the creation of a lord, you will be covetous because of the creation of a lord, you will have minds of ill-will because of the creation of a lord, you will hold wrong views because of the creation of a lord.'
"But, monks, for those who return to the creation of a lord as having substance, there is no desire or effort, or 'this is to be done' or 'this is not to be done.' Thus, when what is to be done and what is not to be done is not found as true and reliable, for those who dwell unmindful and unguarded, there is no individually valid claim to be ascetics. This, monks, is my second reasonable refutation of those ascetics and brahmins who hold such views and such opinions.
"Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition' - having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'Then, venerable ones, you will be killers of living beings without cause and without condition, etc. you will hold wrong views without cause and without condition.'
"But, monks, for those who return to causelessness and conditionlessness as having substance, there is no desire or effort or 'this is to be done' or 'this is not to be done'. Thus, when what is to be done and what is not to be done is not found as true and reliable, for those who dwell unmindful and unguarded, there is no individually valid claim to be ascetics. This, monks, is my third reasonable refutation of those ascetics and brahmins who speak thus and hold such views.
"These, monks, are the three spheres of sectarian doctrines which, when questioned by the wise, when pressed, when admonished, even going to the extreme, remain in non-doing.
"But this, monks, is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. And what, monks, is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise? 'These six elements' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. 'These six sense bases of contact' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. 'These eighteen mental explorations' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. 'These four noble truths' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise.
"'These six elements' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? There are these six elements, monks - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element. 'These six elements' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that.
"'These six sense bases of contact' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? There are these six sense bases of contact, monks - the eye as a sense base of contact, the ear as a sense base of contact, the nose as a sense base of contact, the tongue as a sense base of contact, the body as a sense base of contact, the mind as a sense base of contact. 'These six sense bases of contact' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that.
"'These eighteen mental explorations' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? Having seen a form with the eye, one explores a form that is a basis for pleasure, one explores a form that is a basis for displeasure, one explores a form that is a basis for equanimity; 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, one explores a mental object that is a basis for pleasure, one explores a mental object that is a basis for displeasure, one explores a mental object that is a basis for equanimity. 'These eighteen mental explorations' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that.
"'These are the four noble truths' - monks, this Teaching has been taught by me, unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? Dependent on the six elements, monks, there is conception in a womb; when there is conception, there is mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling. For one who is experiencing, monks, I declare: 'This is suffering'; I declare: 'This is the origin of suffering'; I declare: 'This is the cessation of suffering'; I declare: 'This is the practice leading to the cessation of suffering'.
"And what, monks, is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and anguish are suffering, not getting what one wishes for is also suffering. In brief, the five aggregates of clinging are suffering. This is called, monks, the noble truth of suffering.
"And what, monks, is the noble truth of the origin of suffering? With ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. This is called, monks, the noble truth of the origin of suffering.
"And what, monks, is the noble truth of the cessation of suffering? But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This is called, monks, the noble truth of the cessation of suffering.
"And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called, monks, the noble truth of the practice leading to the cessation of suffering. 'These are the four noble truths' - monks, this Teaching has been taught by me, unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that." The first.
63. "There are, monks, these three dangers where mother and son cannot help each other," the ignorant worldling speaks. What three? There comes a time, monks, when a great conflagration emerges. Now, monks, when a great conflagration has emerged, by that villages are burnt, market towns are burnt, cities are burnt. When villages are burning, when market towns are burning, when cities are burning, there a mother does not obtain her son, and a son does not obtain his mother. This, monks, is the first danger where mother and son cannot help each other, the ignorant worldling speaks.
"Furthermore, monks, there comes a time when a great rain cloud emerges. Now, monks, when a great rain cloud has emerged, a great flood arises. Now, monks, when a great flood has arisen, by that villages are swept away, market towns are swept away, cities are swept away. When villages are being swept away, when market towns are being swept away, when cities are being swept away, there a mother does not obtain her son, and a son does not obtain his mother. This, monks, is the second danger where mother and son cannot help each other, the ignorant worldling speaks.
"Furthermore, monks, there comes a time when there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. Now, monks, when there is danger, a forest uprising, when the country-folk, having mounted their vehicles, are wandering about, there a mother does not obtain her son, and a son does not obtain his mother. This, monks, is the third danger where mother and son cannot help each other, the ignorant worldling speaks. These, monks, are the three dangers where mother and son cannot help each other, the ignorant worldling speaks.
"But these three, monks, are indeed dangers where mother and son can help each other, yet the ignorant worldling speaks of them as dangers where mother and son cannot help each other. What three? There comes a time, monks, when a great conflagration emerges. Now, monks, when a great conflagration has emerged, by that villages are burnt, market towns are burnt, cities are burnt. When villages are burning, when market towns are burning, when cities are burning, there comes a time when at some time a mother obtains her son, and a son obtains his mother. This, monks, is the first danger where mother and son can indeed help each other, yet the ignorant worldling speaks of it as a danger where mother and son cannot help each other.
"Furthermore, monks, there comes a time when a great rain cloud emerges. Now, monks, when a great rain cloud has emerged, a great flood arises. Now, monks, when a great flood has arisen, by that villages are swept away, market towns are swept away, cities are swept away. When villages are being swept away, when market towns are being swept away, when cities are being swept away, there comes a time when at some time a mother obtains her son, and a son obtains his mother. This, monks, is the second danger where mother and son can indeed help each other, yet the ignorant worldling speaks of it as a danger where mother and son cannot help each other.
"Furthermore, monks, there comes a time when there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. Now, monks, when there is danger, a forest uprising, when the country-folk, having mounted their vehicles, are wandering about, there comes a time when at some time a mother obtains her son, and a son obtains his mother. This, monks, is the third danger where mother and son can indeed help each other, yet the ignorant worldling speaks of it as a danger where mother and son cannot help each other. "These, monks, are the three dangers where mother and son can indeed help each other, yet the ignorant worldling speaks of them as dangers where mother and son cannot help each other."
"There are, monks, these three fears where mother and son cannot help each other. What three? The fear of ageing, the fear of illness, the fear of death. Monks, a mother cannot obtain this for her son who is ageing - 'I am ageing, may my son not age'; or else a son cannot obtain this for his mother who is ageing - 'I am ageing, may my mother not age.'
Monks, a mother cannot obtain this for her son who is falling ill - 'I am falling ill, may my son not fall ill'; or else a son cannot obtain this for his mother who is falling ill - 'I am falling ill, may my mother not fall ill.'
Monks, a mother cannot obtain this for her son who is dying - 'I am dying, may my son not die'; or else a son cannot obtain this for his mother who is dying - 'I am dying, may my mother not die.' These, monks, are the three fears where mother and son cannot help each other.
There is, monks, a path, there is a practice that leads to the abandoning and transcendence of these three fears where mother and son can help each other and these three fears where mother and son cannot help each other. And what, monks, is the path, what is the practice that leads to the abandoning and transcendence of these three fears where mother and son can help each other and these three fears where mother and son cannot help each other? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is the path, this is the practice that leads to the abandoning and transcendence of these three fears where mother and son can help each other and these three fears where mother and son cannot help each other. The second.
3.
The Discourse at Venāgapura
64. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Venāgapura. The brahmin householders of Venāgapura heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Venāgapura. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."
Then the brahmin householders of Venāgapura approached the Blessed One; having approached, some paid respect to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan, sat down to one side; some, remaining silent, sat down to one side. Seated to one side, the brahmin Vacchagotta of Venāgapura said this to the Blessed One -
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How very clear are Master Gotama's faculties, how pure and bright is his complexion. Just as, Master Gotama, an autumn jujube fruit is pure and bright; just so are Master Gotama's faculties very clear, his complexion pure and bright. Just as, Master Gotama, a ripe palm fruit just released from its stalk is pure and bright; just so are Master Gotama's faculties very clear, his complexion pure and bright. Just as, Master Gotama, a gold coin of Jambu river gold, well-worked by a skilled goldsmith's son, skilfully refined in the furnace, placed on a pale-yellow blanket, shines and burns and is brilliant; just so are Master Gotama's faculties very clear, his complexion pure and bright. Those high and luxurious beds, Master Gotama, as follows - large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - surely Master Gotama is one who obtains at will, obtains without difficulty, obtains without trouble such high and luxurious beds."
"Those high and luxurious beds, brahmin, as follows - large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends. Those are difficult to obtain for those who have gone forth, and even if obtained, they are not allowable.
"There are, brahmin, these three high and luxurious beds, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble. What three? The divine high and luxurious bed, the brahmā high and luxurious bed, the noble high and luxurious bed. These, brahmin, are the three high and luxurious beds, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."
"But what, Master Gotama, is that divine high and luxurious bed, of which Master Gotama is now one who obtains at will, obtains without difficulty, obtains without trouble?" "Here, brahmin, when I dwell in dependence on a village or a market town, in the earlier period of the day, having dressed, taking my bowl and robe, I enter that very village or market town for almsfood. After the meal, having returned from the alms round, I enter the forest. Whatever grasses or leaves there are there, having gathered them together in one place, I sit down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me. Quite secluded from sensual pleasures, secluded from unwholesome mental states, I enter and dwell 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, I enter and dwell 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, I dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell 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, I enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. If, brahmin, being thus, I walk up and down, at that time my walking path is divine. If, brahmin, being thus, I stand, at that time my standing is divine. If, brahmin, being thus, I sit, at that time my seat is divine. If, brahmin, being thus, I lie down, at that time my high and luxurious bed is divine. This, brahmin, is the divine high and luxurious bed, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Who else could be one who obtains at will, obtains without difficulty, obtains without trouble, such a divine high and luxurious bed, apart from Master Gotama!
"But what, Master Gotama, is that supreme high and luxurious bed, of which Master Gotama is now one who obtains at will, obtains without difficulty, obtains without trouble?" "Here, brahmin, when I dwell in dependence on a village or a market town, in the earlier period of the day, having dressed, taking my bowl and robe, I enter that very village or market town for almsfood. After the meal, having returned from the alms round, I enter the forest. Whatever grasses or leaves there are there, having gathered them together in one place, I sit down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me. I dwell having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, I dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. I dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, I dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. If I, brahmin, being thus, walk up and down, this is my supreme walking path at that time. If I, brahmin, being thus, stand... etc. sit down... etc. make my sleeping place, this is my supreme high and luxurious bed at that time. This, brahmin, is the supreme high and luxurious bed, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Who else could be one who obtains at will, obtains without difficulty, obtains without trouble, such a supreme high and luxurious bed, apart from Master Gotama!
"But what, Master Gotama, is that noble high and luxurious bed, of which Master Gotama is now one who obtains at will, obtains without difficulty, obtains without trouble?" "Here, brahmin, when I dwell in dependence on a village or a market town, in the earlier period of the day, having dressed, taking my bowl and robe, I enter that very village or market town for almsfood. After the meal, having returned from the alms round, I enter the forest. Whatever grasses or leaves there are there, having gathered them together in one place, I sit down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me. I know thus - 'Lust in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; hate in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; delusion in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.' If I, brahmin, being thus, walk up and down, this is my noble walking path at that time. If I, brahmin, being thus, stand... etc. sit down... etc. make my sleeping place, this is my noble high and luxurious bed at that time. This, brahmin, is the noble high and luxurious bed, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Who else could be one who obtains at will, obtains without difficulty, obtains without trouble, such a noble high and great bed, apart from Master Gotama!
"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by Master Gotama in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life." The third.
4.
The Discourse about Sarabha
65. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time a wandering ascetic named Sarabha had recently departed from this Teaching and discipline. He spoke thus in the assembly at Rājagaha - "The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline." Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Rājagaha for almsfood. Those monks heard the wandering ascetic Sarabha speaking thus in the assembly at Rājagaha - "The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline."
Then those monks, having walked for almsfood in Rājagaha, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, a wandering ascetic named Sarabha has recently departed from this Teaching and discipline. He spoke thus in the assembly at Rājagaha - 'The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline.' It would be good, venerable sir, if the Blessed One would approach the wandering ascetics' park on the bank of the Sappinī, where the wandering ascetic Sarabha is, out of compassion." The Blessed One consented by silence.
Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wandering ascetics' park on the bank of the Sappinī, where the wandering ascetic Sarabha was; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the wandering ascetic Sarabha - "Is it true, Sarabha, that you speak thus - 'The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline'?" When this was said, the wandering ascetic Sarabha remained silent.
For the second time the Blessed One said this to the wandering ascetic Sarabha - "Speak, Sarabha, how has the Teaching of the ascetics who are sons of the Sakyans been understood by you? If it is incomplete for you, I shall complete it. But if it is complete for you, I shall give thanks." For the second time the wandering ascetic Sarabha remained silent.
For the third time the Blessed One said this to the wandering ascetic Sarabha - "Speak, Sarabha, how has the Teaching of the ascetics who are sons of the Sakyans been understood by you? If it is incomplete for you, I shall complete it. But if it is complete for you, I shall give thanks." For the third time the wandering ascetic Sarabha remained silent.
Then those wandering ascetics said this to the wandering ascetic Sarabha - "Whatever indeed you, friend Sarabha, would request of the ascetic Gotama, that very thing the ascetic Gotama invites you to admonish. Speak, friend Sarabha, what have you understood of the teaching of the ascetics who are sons of the Sakyans? If it is incomplete for you, the ascetic Gotama will complete it. But if it is complete for you, the ascetic Gotama will give thanks." When this was said, the wandering ascetic Sarabha sat silent, downcast, with drooping shoulders, face cast down, brooding, without response.
Then the Blessed One, having understood that the wandering ascetic Sarabha had become silent, downcast, with drooping shoulders, with face cast down, pondering, bewildered, said this to those wandering ascetics -
"Whoever, wandering ascetics, should say to me thus - 'For you who acknowledge yourself as a One Enlightened by himself, these things have not been fully awakened to' - him I would there thoroughly cross-question, ask for reasons, and admonish. He indeed, being thoroughly cross-questioned by me, asked for reasons, and admonished, this is impossible, there is no chance, that he would not come to one of three states: he will evade the question with another, he will divert the discussion outside, and he will manifest irritation, hate, and displeasure, he will sit silent, downcast, with drooping shoulders, face cast down, brooding, without response, just as the wandering ascetic Sarabha.
"Whoever, wandering ascetics, should say to me thus - 'For you who acknowledge yourself as one who has eliminated the mental corruptions, these mental corruptions have not been eliminated' - him I would there thoroughly cross-question, ask for reasons, and admonish. He indeed, being thoroughly cross-questioned by me, asked for reasons, and admonished, this is impossible, there is no chance, that he would not come to one of three states: he will evade the question with another, he will divert the discussion outside, and he will manifest irritation, hate, and displeasure, he will sit silent, downcast, with drooping shoulders, face cast down, brooding, without response, just as the wandering ascetic Sarabha.
"Whoever, wandering ascetics, should say to me thus - 'The Teaching taught by you for whatever purpose, it does not lead one who practises it to the complete destruction of suffering' - him I would there thoroughly cross-question, ask for reasons, and admonish. He indeed, being thoroughly cross-questioned by me, asked for reasons, and admonished, this is impossible, there is no chance, that he would not come to one of three states: he will evade the question with another, he will divert the discussion outside, and he will manifest irritation, hate, and displeasure, he will sit silent, downcast, with drooping shoulders, face cast down, brooding, without response, just as the wandering ascetic Sarabha." Then the Blessed One, having roared the lion's roar three times at the wandering ascetics' park on the bank of the Sappinī, departed through the sky.
Then those wandering ascetics, not long after the Blessed One had departed, assailed the wandering ascetic Sarabha from all sides with verbal goading - "Just as, friend Sarabha, an old jackal in a great forest, thinking 'I will roar the lion's roar,' howls only a jackal's howl, howls only a wretched howl; just so indeed you, friend Sarabha, except in the presence of the ascetic Gotama, thinking 'I will roar the lion's roar,' howl only a jackal's howl, howl only a wretched howl. Just as, friend Sarabha, a small hen, thinking 'I will crow a rooster's crow,' crows only a small hen's crow; just so indeed you, friend Sarabha, except in the presence of the ascetic Gotama, thinking 'I will crow a rooster's crow,' crow only a small hen's crow. Just as, friend Sarabha, a bull in an empty cow-shed imagines he should bellow deeply; just so indeed you, friend Sarabha, except in the presence of the ascetic Gotama, imagine you should bellow deeply." Then those wandering ascetics assailed the wandering ascetic Sarabha from all sides with verbal goading. The fourth.
5.
The Discourse to the Kesamuttis
66. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a market town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Kesamutta. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One, etc. Good indeed is the seeing of such Worthy Ones.'"
Then the Kālāmas of Kesamutta approached the Blessed One; having approached, some paid respect to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan, sat down to one side; some, remaining silent, sat down to one side. Seated to one side, those Kālāmas of Kesamutta said this to the Blessed One -
"There are, venerable sir, some ascetics and brahmins who come to Kesamutta. They explain and illuminate their own doctrine only, but they jeer at, scoff at, treat with contempt, and disparage the doctrines of others. Then again, venerable sir, other ascetics and brahmins come to Kesamutta. They too explain and illuminate their own doctrine only, but they jeer at, scoff at, treat with contempt, and disparage the doctrines of others. For us, venerable sir, there is indeed uncertainty, there is sceptical doubt - 'Which indeed of these venerable ascetics and brahmins speaks truth, which speaks falsely?'" "Indeed it is enough for you to be uncertain, Kālāmas, enough to have sceptical doubt. Sceptical doubt has arisen in you in a matter that should be doubted."
"Come, Kālāmas, do not go by oral tradition, do not go by lineage of teaching, do not go by hearsay, do not go by a collection of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by acceptance of a view after pondering it, do not go by the seeming competence of a speaker, do not go by the thought 'The ascetic is our teacher.' When you, Kālāmas, would know for yourselves - 'These mental states are unwholesome, these mental states are blameworthy, these mental states are censured by the wise, these mental states, when complete and taken upon oneself, lead to harm and suffering' - then, Kālāmas, you should abandon them.
"What do you think, Kālāmas, does greed arising internally in a person arise for his welfare or for his harm?"
"For his harm, venerable sir."
"But this greedy male person, Kālāmas, overcome by greed, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."
"Yes, venerable sir."
"What do you think, Kālāmas, does hate arising internally in a person arise for his welfare or for his harm?"
"For his harm, venerable sir."
"But this hateful male person, Kālāmas, overcome by hate, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."
"Yes, venerable sir."
"What do you think, Kālāmas, when delusion arises internally in a person, does it arise for his welfare or for his harm?"
"For his harm, venerable sir."
"Now this deluded male person, Kālāmas, overcome by delusion, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."
"Yes, venerable sir."
"What do you think, Kālāmas, are these mental states wholesome or unwholesome?"
"Unwholesome, venerable sir."
"Blameworthy or blameless?"
"Blameworthy, venerable sir."
"Censured by the wise or praised by the wise?"
"Censured by the wise, venerable sir."
"Complete and taken upon oneself, do they lead to harm and suffering, or not? Or how is it here?"
"Complete, venerable sir, and taken upon oneself, they lead to harm and suffering. Thus it is for us here."
"Thus indeed, Kālāmas, what we said - 'Come, you Kālāmas! Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on appearances, by acceptance of a view after pondering it, by the seeming competence of a speaker, or by thinking "The ascetic is our teacher." When you, Kālāmas, would know for yourselves - "These mental states are unwholesome, these mental states are blameworthy, these mental states are censured by the wise, these mental states, complete and taken upon oneself, lead to harm and suffering," then, Kālāmas, you should abandon them' - thus what was said, this was said dependent on that.
"Come, Kālāmas, do not go by oral tradition, do not go by lineage of teaching, do not go by hearsay, do not go by a collection of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by acceptance of a view after pondering it, do not go by the seeming competence of a speaker, do not go by the thought 'The ascetic is our teacher.' When you, Kālāmas, would know for yourselves - "These mental states are wholesome, these mental states are blameless, these mental states are praised by the wise, these mental states, complete and taken upon oneself, lead to welfare and happiness," then, Kālāmas, having attained them, you should dwell in them.
"What do you think, Kālāmas, when non-greed arises internally in a person, does it arise for his welfare or for his harm?"
"For his welfare, venerable sir."
"Now this non-greedy male person, Kālāmas, not overcome by greed, with mind not consumed, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."
"Yes, venerable sir."
"What do you think, Kālāmas, when non-hate arises internally in a person, does it arise etc. when non-delusion arises internally in a person, does it arise etc. for his welfare and happiness."
"Yes, venerable sir."
"What do you think, Kālāmas, are these mental states wholesome or unwholesome?"
"Wholesome, venerable sir."
"Blameworthy or blameless?"
"Blameless, venerable sir."
"Censured by the wise or praised by the wise?"
"Praised by the wise, venerable sir."
"Complete and taken upon oneself, do they lead to welfare and happiness, or not? Or how is it here?"
"Complete, venerable sir, and taken upon oneself, they lead to welfare and happiness. Thus it is for us here."
"Thus indeed, Kālāmas, what we said - 'Come, you Kālāmas! Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on appearances, by acceptance of a view after pondering it, by the seeming competence of a speaker, or by thinking "The ascetic is our teacher." When you, Kālāmas, would know for yourselves - these mental states are wholesome, these mental states are blameless, these mental states are praised by the wise, these mental states complete and taken upon oneself lead to welfare and happiness - then, Kālāmas, having attained, you should dwell therein' - thus what was said, this was said dependent on that.
"That noble disciple, Kālāmas, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.
"That noble disciple, Kālāmas, thus with a mind without enmity, thus with a mind without ill-will, thus with an undefiled mind, thus with a pure mind. For him, in this very life, four consolations are attained. 'If there is another world, if there is result and consequence of good and bad actions, then upon the body's collapse at death I will be reborn in a fortunate realm, in a heavenly world' - this is his first consolation attained.
'If there is no other world, if there is no result and consequence of good and bad actions, then in this very life I maintain myself without enmity, without ill-will, without trouble, happy' - this is his second consolation attained.
'If evil befalls one who does evil, but I do not intend evil towards anyone. Since I am not doing an evil deed, from where will suffering touch me?' - this is his third consolation attained.
'If evil does not befall one who does evil, then I regard myself as pure in both respects' - this is his fourth consolation attained.
"That noble disciple, Kālāmas, thus with a mind without enmity, thus with a mind without ill-will, thus with an undefiled mind, thus with a pure mind. For him, in this very life, these four consolations are attained."
"So it is, Blessed One, so it is, Fortunate One! That noble disciple, venerable sir, thus with a mind without enmity, thus with a mind without ill-will, thus with an undefiled mind, thus with a pure mind. For him, in this very life, four consolations are attained. 'If there is another world, if there is result and consequence of good and bad actions, then upon the body's collapse at death I will be reborn in a fortunate realm, in a heavenly world' - this is his first consolation attained.
'If there is no other world, if there is no result and consequence of good and bad actions, then in this very life I maintain myself without enmity, without ill-will, without trouble, happy' - this is his second consolation attained.
"'But if for one who acts, evil is done, I however - do not intend evil towards anyone. Since I am not doing evil deeds, from where will suffering touch me?' - this is his third comfort attained.
'If evil does not befall one who does evil, then I regard myself as pure in both respects' - this is his fourth consolation attained.
"That noble disciple, venerable sir, with such a mind free from enmity, with such a mind free from affliction, with such an undefiled mind, with such a pure mind. For him in this very life these four comforts are attained.
"Excellent, venerable sir, etc. We, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One, venerable sir, remember us as lay followers who have gone for refuge from this day forth for life." The fifth.
6.
The Discourse to Sāḷha
67. Thus have I heard - On one occasion the Venerable Nandaka was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Sāḷha, the grandson of Migāra, and Sāṇa, the grandson of Sekhuniya, approached the Venerable Nandaka; having approached, they paid respect to the Venerable Nandaka and sat down to one side. To Sāḷha, the grandson of Migāra, seated to one side, the Venerable Nandaka said this -
"Come, you Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on appearances, by acceptance of a view after pondering it, by the seeming competence of a speaker, or by thinking 'The ascetic is our teacher.' When you, Sāḷhas, would know for yourselves 'These mental states are unwholesome, these mental states are blameworthy, these mental states are censured by the wise, these mental states, when complete and taken upon oneself, lead to harm and suffering' - then, Sāḷhas, you should abandon them.
"What do you think, Sāḷhas, is there greed?"
"Yes, venerable sir."
"Covetousness is what I call this meaning, Sāḷhas. This greedy one, Sāḷhas, being covetous, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."
"Yes, venerable sir."
"What do you think, Sāḷhas, is there hate?"
"Yes, venerable sir."
"Anger is what I call this meaning, Sāḷhas. This hateful one, Sāḷhas, with a mind of ill-will, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."
"Yes, venerable sir."
"What do you think, Sāḷhas, is there delusion?"
"Yes, venerable sir."
"Ignorance is what I call this meaning, Sāḷhas. This deluded one, Sāḷhas, gone to ignorance, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."
"Yes, venerable sir."
"What do you think, Sāḷhas, are these mental states wholesome or unwholesome?"
"Unwholesome, venerable sir."
"Blameworthy or blameless?"
"Blameworthy, venerable sir."
"Censured by the wise or praised by the wise?"
"Censured by the wise, venerable sir."
"Complete and taken upon oneself, do they lead to harm and suffering, or not? Or how is it here?"
"Complete, venerable sir, and taken upon oneself, they lead to harm and suffering. Thus it is for us here."
"Thus indeed, Sāḷha, what we said - 'Come, you Sāḷha, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on appearances, by acceptance of a view after pondering it, by the seeming competence of a speaker, or by thinking "The ascetic is our teacher." When you, Sāḷha, would know for yourselves - "These mental states are unwholesome, these mental states are blameworthy, these mental states are censured by the wise, these mental states, complete and taken upon oneself, lead to harm and suffering," then, Sāḷha, you should abandon them' - thus what was said, this was said dependent on that.
"Come, you Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on appearances, by acceptance of a view after pondering it, by the seeming competence of a speaker, or by thinking 'The ascetic is our teacher.' When you, Sāḷha, would know for yourselves - "These mental states are wholesome, these mental states are blameless, these mental states are praised by the wise, these mental states, complete and taken upon oneself, lead to welfare and happiness," then, Sāḷha, having attained them, you should dwell in them.
"What do you think, Sāḷha, is there non-greed?"
"Yes, venerable sir."
"Non-covetousness, Sāḷha, I say is the meaning of this. This non-greedy person, Sāḷha, being non-covetous, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."
"Yes, venerable sir."
"What do you think, Sāḷha, is there non-hate?"
"Yes, venerable sir."
"Non-anger, Sāḷha, I say is the meaning of this. This non-hateful person, Sāḷha, with a mind without ill-will, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."
"Yes, venerable sir."
"What do you think, Sāḷha, is there non-delusion?"
"Yes, venerable sir."
"True knowledge, Sāḷha, I say is the meaning of this. This unconfused person, Sāḷha, gone to true knowledge, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."
"Yes, venerable sir."
"What do you think, Sāḷhas, are these mental states wholesome or unwholesome?"
"Wholesome, venerable sir."
"Blameworthy or blameless?"
"Blameless, venerable sir."
"Censured by the wise or praised by the wise?"
"Praised by the wise, venerable sir."
"Complete and taken upon oneself, do they lead to welfare and happiness, or not? Or how is it here?"
"Complete, venerable sir, and taken upon oneself, they lead to welfare and happiness. Thus it is for us here."
"Thus indeed, Sāḷha, what we said - 'Come, you Sāḷha, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on appearances, by acceptance of a view after pondering it, by the seeming competence of a speaker, or by thinking "The ascetic is our teacher." When you, Sāḷha, would know for yourselves - "These mental states are wholesome, these mental states are blameless, these mental states are praised by the wise, these mental states, complete and taken upon oneself, lead to welfare and happiness for a long time" - then, Sāḷha, having attained them, you should dwell in them' - thus what was said, this was said dependent on that.
"That noble disciple, Sāḷha, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, with a mind accompanied by friendliness, etc. compassion, etc. altruistic joy, etc. he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He thus understands: 'There is this, there is the inferior, there is the superior, there is a further escape from this attainment of perception.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'
"He thus understands: 'Formerly there was greed, that was unwholesome, that now does not exist, thus this is wholesome; formerly there was hate, etc. formerly there was delusion, that was unwholesome, that now does not exist, thus this is wholesome.' He, in this very life, dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine." The sixth.
7.
The Discourse on Points of Controversy
68. "There are, monks, these three topics of discussion. What three? One might discuss referring to the past period of time - 'Thus it was in the past period of time.' Or one might discuss referring to the future period of time - 'Thus it will be in the future period of time.' Or one might discuss referring to the present period of time now - 'Thus it is in the present period of time now.'"
"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question does not answer definitively a question requiring a definitive answer, does not answer analytically a question requiring an analytical answer, does not answer with a counter-question a question requiring a counter-question, does not set aside a question requiring to be set aside, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question answers definitively a question requiring a definitive answer, answers analytically a question requiring an analytical answer, answers with a counter-question a question requiring a counter-question, sets aside a question requiring to be set aside, this being so, monks, this person is fit for discussion.
"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question does not stand firm on the possible and impossible, does not stand firm on the supposition, does not stand firm on the acknowledged doctrine, does not stand firm on the practice, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question stands firm on the possible and impossible, stands firm on the supposition, stands firm on the acknowledged doctrine, stands firm on the practice, this being so, monks, this person is fit for discussion.
"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure, this being so, monks, this person is fit for discussion.
"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question overwhelms, crushes, laughs derisively, and seizes upon slips, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question does not overwhelm, does not crush, does not laugh derisively, and does not seize upon slips, this being so, monks, this person is fit for discussion.
"By association with discussion, monks, a person should be known as to whether he has the proximate cause or is without the proximate cause. One who does not incline the ear, monks, is without the proximate cause; one who inclines the ear has the proximate cause. He, having the proximate cause, directly knows one thing, fully understands one thing, abandons one thing, realizes one thing. He, directly knowing one thing, fully understanding one thing, abandoning one thing, realizing one thing, touches right liberation. For this purpose, monks, is discussion; for this purpose is consultation; for this purpose is the proximate cause; for this purpose is the giving ear, that is to say, the deliverance of the mind through non-clinging."
Having resorted to ignoble qualities, seeking each other's faults.
They delight in each other's, that a noble one would not practise in discussion.
Talk that is connected with what is established in the Teaching, which is practised by noble ones.
With an unelated mind, without insolence, without violence.
He should appreciate what is well spoken, he should not disparage what is badly spoken.
He should not overpower, he should not crush, he should not speak contentious speech.
Thus indeed noble ones discuss, this is the discussion of noble ones;
Having understood this, the wise one should not discuss puffed up." The seventh.
8.
The Discourse on Those of Other Sects
69. "If, monks, heterodox wandering ascetics were to ask thus - 'There are these three mental states, friend. Which three? Lust, hate, delusion - these, friend, are the three mental states. Of these three mental states, friend, what is the distinction, what is the disparity, what is the difference?' Thus asked, you, monks, how would you answer those heterodox wandering ascetics?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"If, monks, heterodox wandering ascetics were to ask thus - 'There are these three mental states, friend. Which three? Lust, hate, delusion - these, friend, are the three mental states; of these three mental states, friend, what is the distinction, what is the disparity, what is the difference?' Thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'Lust, friend, is of little fault but slow to fade away, hate is of great fault but quick to fade away, delusion is of great fault but slow to fade away.'
'But what, friend, is the cause, what is the condition, by which unarisen lust arises, or arisen lust leads to increase and expansion?' 'The sign of the beautiful should be said to him. For one unwisely attending to the sign of the beautiful, unarisen lust arises, or arisen lust leads to increase and expansion. This, friend, is the cause, this is the condition, by which unarisen lust arises, or arisen lust leads to increase and expansion.'
'But what, friend, is the cause, what is the condition, by which unarisen hate arises, or arisen hate leads to increase and expansion?' 'The sign of aversion should be said to him. For one unwisely attending to the sign of aversion, unarisen hate arises, or arisen hate leads to increase and expansion. This, friend, is the cause, this is the condition, by which unarisen hate arises, or arisen hate leads to increase and expansion.'
"'But what, friend, is the cause, what is the condition, by which unarisen delusion arises, or arisen delusion leads to increase and expansion?' 'Unwise attention should be said to him. For one unwisely attending, unarisen delusion arises, or arisen delusion leads to increase and expansion. This, friend, is the cause, this is the condition, by which unarisen delusion arises, or arisen delusion leads to increase and expansion.'"
"'But what, friend, is the cause, what is the condition, by which unarisen lust does not arise, and arisen lust is abandoned?' 'The sign of foulness should be said to him. For one wisely attending to the sign of foulness, unarisen lust does not arise, and arisen lust is abandoned. This, friend, is the cause, this is the condition, by which unarisen lust does not arise, and arisen lust is abandoned.'"
"'But what, friend, is the cause, what is the condition, by which unarisen hate does not arise, and arisen hate is abandoned?' 'The liberation of mind through friendliness should be said to him. For one wisely attending to the liberation of mind through friendliness, unarisen hate does not arise, and arisen hate is abandoned. This, friend, is the cause, this is the condition, by which unarisen hate does not arise, and arisen hate is abandoned.'"
"'But what, friend, is the cause, what is the condition, by which unarisen delusion does not arise, and arisen delusion is abandoned?' 'Wise attention should be said to him. For one wisely attending, unarisen delusion does not arise, and arisen delusion is abandoned. This, friend, is the cause, this is the condition, by which unarisen delusion does not arise, and arisen delusion is abandoned.'" The eighth.
9.
The Discourse on Unwholesome Roots
70. "There are, monks, these three unwholesome roots. What three? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root.
"Whatever, monks, is greed, that too is an unwholesome root; whatever a greedy one generates by body, speech, and mind, that too is unwholesome; whatever a greedy one, overcome by greed, with mind consumed, produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power' - that too is unwholesome. Thus for him many evil unwholesome mental states come to be, born of greed, having greed as source, having greed as origin, having greed as condition.
"Whatever, monks, is hate, that too is an unwholesome root; whatever a hateful one generates by body, speech, and mind, that too is unwholesome; whatever a hateful one, overcome by hate, with mind consumed, produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power' - that too is unwholesome. Thus for him many evil unwholesome mental states come to be, born of hate, having hate as source, having hate as origin, having hate as condition.
"Whatever, monks, is delusion, that too is an unwholesome root; whatever a deluded one generates by body, speech, and mind, that too is unwholesome; whatever a deluded one, overcome by delusion, with mind consumed, produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power' - that too is unwholesome. Thus for him many evil unwholesome mental states come to be, born of delusion, having delusion as source, having delusion as origin, having delusion as condition. And such a person, monks, is called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks what is not according to the Teaching, one who speaks what is not monastic discipline.
"And why, monks, is such a person called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks what is not according to the Teaching, one who speaks what is not monastic discipline? Because indeed, monks, this person produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power.' But when spoken to with what is factual, he denies it, he does not acknowledge it; when spoken to with what is untrue, he does not make ardour for its disentanglement, thinking 'For this reason this is incorrect, for this reason this is untrue.' Therefore such a person is called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks what is not according to the Teaching, one who speaks what is not monastic discipline.
"Such a person, monks, overcome by evil unwholesome mental states born of greed, with mind consumed, dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected.
"Born of hate... etc. overcome by evil unwholesome mental states born of delusion, with mind consumed, dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected. Just as, monks, a sal tree or a dhava tree or a trembling tree, overgrown and enveloped by three māluva creepers, comes to calamity, comes to disaster, comes to calamity and disaster; just so, monks, such a person, overcome by evil unwholesome mental states born of greed, with mind consumed, dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected.
"Born of hate... etc. overcome by evil unwholesome mental states born of delusion, with mind consumed, he dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected. These, monks, are the three unwholesome roots.
"There are, monks, these three wholesome roots. What three? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root.
"Whatever, monks, is non-greed, that too is a wholesome root; whatever a non-greedy person generates by body, speech and mind, that too is wholesome; whatever a non-greedy person, not overcome by greed, with mind not consumed, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power' - that too is wholesome. Thus these many wholesome mental states come to be, born of non-greed, having non-greed as source, having non-greed as origin, having non-greed as condition.
"Whatever, monks, is non-hate, that too is a wholesome root; whatever a non-hateful person generates by body, speech and mind, that too is wholesome; whatever a non-hateful person, not overcome by hate, with mind not consumed, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power' - that too is wholesome. Thus these many wholesome mental states come to be, born of non-hate, having non-hate as source, having non-hate as origin, having non-hate as condition.
"Whatever, monks, is non-delusion, that too is a wholesome root; whatever an unconfused person generates by body, speech and mind, that too is wholesome; whatever an unconfused person, not overcome by delusion, with mind not consumed, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power' - that too is wholesome. Thus these many wholesome mental states come to be, born of non-delusion, having non-delusion as source, having non-delusion as origin, having non-delusion as condition. Such a person, monks, is called one who speaks at the proper time, one who speaks what is factual, one who speaks what is beneficial, one who speaks what is the Teaching, one who speaks what is the discipline.
"And why, monks, is such a person called one who speaks at the proper time, one who speaks what is factual, one who speaks what is beneficial, one who speaks what is the Teaching, one who speaks what is the discipline? Because indeed this person, monks, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power'. When spoken to with what is factual, he acknowledges, he does not deny; when spoken to with what is not factual, he makes ardour for its disentanglement - 'For this reason this is incorrect, for this reason this is not factual.' Therefore such a person is called one who speaks at the proper time, one who speaks what is beneficial, one who speaks what is the Teaching, one who speaks what is the discipline.
"For such a person, monks, evil unwholesome mental states born of greed have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He dwells happily in this very life, without vexation, without anguish, without fever. He attains final nibbāna in this very life.
"Born of hate... etc. attains final nibbāna. Born of delusion... etc. attains final nibbāna. Just as, monks, a sal tree or a dhava tree or a phandana tree, overgrown and enveloped by three māluvā creepers. Then a man might come along, having taken a spade and basket. He might cut that māluvā creeper at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that māluvā creeper into fragments, having cut it into fragments he might split it, having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat, having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus, monks, those māluvā creepers would have their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for such a person, evil unwholesome mental states born of greed have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He dwells happily in this very life, without vexation, without anguish, without fever. He attains final nibbāna in this very life.
"Born of hate... etc. Evil unwholesome mental states born of delusion have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He dwells happily in this very life, without vexation, without anguish, without fever. He attains final nibbāna in this very life. These, monks, are the three wholesome roots." The ninth.
10.
The Discourse on the Observance
71. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Visākhā, Migāra's mother, on that Observance day, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Visākhā, Migāra's mother, seated to one side, the Blessed One said this - "Well now, from where are you coming, Visākhā, in the middle of the day?" "I am observing the Observance today, venerable sir."
"There are, Visākhā, three kinds of Observance. Which three? The cowherd's Observance, the Jain's Observance, and the noble one's Observance. And how, Visākhā, is there the cowherd's Observance? Just as, Visākhā, a cowherd in the evening time, having handed over the cattle to the owners, considers thus - 'Today the cattle grazed in such and such a place, they drank water in such and such a place; tomorrow the cattle will graze in such and such a place, they will drink water in such and such a place'; just so, Visākhā, here a certain one observing the Observance considers thus - 'Today I ate such and such solid food, I consumed such and such soft food; tomorrow I will eat such and such solid food, I will consume such and such soft food.' He passes the day with a mind accompanied by covetousness. Thus, Visākhā, is the cowherd's Observance. The cowherd's Observance observed thus, Visākhā, is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.
"And how, Visākhā, is there the Jain's Observance? There are, Visākhā, ascetics called Jains. They exhort their disciple thus - 'Come, my good man, whatever living beings there are in the eastern direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the western direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the northern direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the southern direction beyond a hundred yojanas, towards them lay down the rod.' Thus they exhort for sympathy and compassion towards some living beings, but they do not exhort for sympathy and compassion towards other living beings. On that Observance day they exhort their disciple thus - 'Come, my good man, having laid aside all clothes, speak thus - I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' But his mother and father know - 'This is our son'; and he too knows - 'These are my mother and father.' And his children and wife know - 'This is my husband'; and he too knows - 'This is my children and wife.' And his slaves, workmen and servants know - 'This is our master'; and he too knows - 'These are my slaves, workmen and servants.' Thus at a time when they should be exhorted in truth, at that time they exhort in lying. This I call his lying. After that night has passed, he uses possessions not given. This I call his taking what is not given. Thus, Visākhā, is the Jain's Observance. The Jain's Observance observed thus, Visākhā, is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.
"And how, Visākhā, is the noble Observance? There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' For him recollecting the Truth-finder, the mind becomes clear, gladness arises. Whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of the impure head by means of effort.
"And how, Visākhā, is there purification of the impure head by means of effort? Dependent on paste and dependent on clay and dependent on water and dependent on the appropriate effort of a person, thus, Visākhā, there is purification of the impure head by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.
"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Truth-finder - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' For him recollecting the Truth-finder, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā - 'A noble disciple observes the Brahmā Observance, dwells together with Brahmā, and referring to Brahmā, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.
"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For him recollecting the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of the impure body by means of effort.
"And how, Visākhā, is there purification of the impure body by means of effort? Dependent on a scrubbing stone and dependent on bath powder and dependent on water and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of the impure body by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.
"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For him recollecting the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā, 'A noble disciple observes the Teaching Observance, dwells together with the Teaching, and referring to the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.
"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' For one recollecting the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned, just as, Visākhā, there is purification of an impure cloth by means of effort.
"And how, Visākhā, is there purification of an impure cloth by means of effort? Dependent on heat, and dependent on lye, and dependent on cow-dung, and dependent on water, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of an impure cloth by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.
"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' For one recollecting the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned. This is called, Visākhā, 'a noble disciple observes the Community Observance, lives together with the Community, and referring to the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.
"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects one's own moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. For one recollecting morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned, just as, Visākhā, there is purification of an impure mirror by means of effort.
"And how, Visākhā, is there purification of an impure mirror by means of effort? Dependent on oil, and dependent on ashes, and dependent on a hair-brush, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of an impure mirror by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.
"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. For one recollecting morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned. This is called, Visākhā, 'a noble disciple observes the Morality Observance, lives together with morality, and referring to morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.
"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, there are the Yāma gods, there are the Tusita gods, there are the gods who delight in creation, there are the gods who wield power over others' creations, there are the gods of Brahmā's retinue, there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality as those deities were endowed with, having passed away from here, they were reborn there; such morality is also found in me. Endowed with such learning as those deities were endowed with, having passed away from here, they were reborn there; such learning is also found in me. Endowed with such generosity as those deities were endowed with, having passed away from here, they were reborn there; such generosity is also found in me. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' For one recollecting the faith and morality and learning and generosity and wisdom of oneself and of those deities, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of impure gold by means of effort.
"And how, Visākhā, is there purification of impure gold by means of effort? Dependent on a furnace, dependent on salt, dependent on red chalk, dependent on a tube and tongs, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of impure gold by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.
"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, etc. there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality, etc. learning, etc. generosity, etc. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' For one recollecting the faith and morality and learning and generosity and wisdom of oneself and of those deities, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā, 'a noble disciple observes the deity Observance, dwells together with the deities, and with reference to the deities the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.
"That noble disciple, Visākhā, considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings; I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, they dwell in purity through non-stealing; today I too, for this night and this day, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, I dwell in purity through non-stealing. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice; today I too, for this night and this day, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones, having abandoned false speech, abstain from false speech; they speak the truth, are devoted to truth, reliable, trustworthy, not deceivers of the world; today I too, for this night and this day, having abandoned false speech, abstain from false speech; I speak the truth, am devoted to truth, reliable, trustworthy, not a deceiver of the world. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence; today I too, for this night and this day, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones eat only one meal a day, abstaining from eating at night, abstaining from eating at the improper time; today I too, for this night and this day, eat only one meal a day, abstaining from eating at night, abstaining from eating at the improper time. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones abstain from dancing, singing, music, seeing shows, wearing garlands, using perfumes and cosmetics, adorning and beautifying themselves; today I too, for this night and this day, abstain from dancing, singing, music, seeing shows, wearing garlands, using perfumes and cosmetics, adorning and beautifying myself. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.
"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place, either a small bed or a grass mat; today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place, either a small bed or a grass mat. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me."
"Thus, Visākhā, is the Noble Observance. Thus observed, Visākhā, the Noble Observance is rich in result, of great benefit, of great brightness, of great pervasion."
"How rich in result is it, how great in benefit, how great in brightness, how great in pervasion?" "Just as, Visākhā, if one were to exercise sovereign lordship over these sixteen great countries abounding in the seven treasures, as follows - the Aṅgas, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhāras, the Kambojas - this is not worth a sixteenth fraction of the Observance endowed with eight factors. What is the reason for this? Insignificant, Visākhā, is human kingship compared with divine happiness."
"Fifty human years, Visākhā, are one day and night for the gods ruled by the four great kings. By that night, thirty nights make a month. By that month, twelve months make a year. By that year, five hundred divine years is the life-span of the gods ruled by the four great kings. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, may be reborn in the company of the gods ruled by the four great kings. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"
"Visākhā, a human hundred years is one day and night for the Thirty-three gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year a divine thousand years is the life-span of the Thirty-three gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Thirty-three gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"
"Visākhā, two hundred human years is one day and night for the Yāma gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year two divine thousand years is the life-span of the Yāma gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Yāma gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"
"Visākhā, four hundred human years is one day and night for the Tusita gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year four divine thousand years is the life-span of the Tusita gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Tusita gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"
"Visākhā, eight hundred human years is one day and night for the gods who delight in creation. By that night, thirty nights make a month. By that month, twelve months make a year. By that year eight divine thousand years is the life-span of the gods who delight in creation. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the gods who delight in creation. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"
"Visākhā, sixteen hundred human years is one day and night for the gods who control what is created by others. By that night, thirty nights make a month. By that month, twelve months make a year. By that year sixteen divine thousand years is the life-span of the gods who control what is created by others. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the gods who control what is created by others. It was with reference to this, Visākhā, that it was said - 'Human kingship is insignificant compared with divine happiness.'"
One should not speak falsehood, nor should one be a drinker of intoxicants;
One should abstain from not practising the holy life, from sexual intercourse,
One should not eat at night, eating at the improper time.
One should sleep on a bed or on the ground on a rug;
This indeed they call the Observance with eight factors,
Made known by the Buddha, who has reached the end of suffering.
Go around illuminating as far as they reach;
Those dispellers of darkness, moving through the sky,
Shine in the heavens, illuminating the directions.
Pearls, gems, and excellent lapis lazuli;
Horn-gold and also gold,
What is called native gold and refined gold.
They are not worth even a sixteenth fraction;
The radiance of the moon and all the hosts of stars.
"Therefore a woman and a man who are moral,
Should observe the Observance endowed with eight factors;
Having made merits that yield happiness,
Blameless, they go to the heavenly state." The tenth.
The Great Chapter is seventh.
Its summary:
Sāḷha and also Points of Controversy, Sectarian-Root and Observance.