1.
The Chapter on Enlightenment
1.
The Discourse on Before Enlightenment
104. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'What indeed is the gratification in the world, what is the danger, what is the escape?' This occurred to me, monks - 'Whatever happiness and pleasure arises dependent on the world, this is the gratification in the world. That the world is impermanent, suffering, subject to change, this is the danger in the world. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the world, this is the escape from the world.' As long as I, monks, did not directly know as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The first.
2.
The First Discourse on Gratification
105. "I, monks, pursued the quest for gratification in the world. Whatever gratification there is in the world I attained. As far as there is gratification in the world that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the world. Whatever danger there is in the world I attained. As far as there is danger in the world that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the world. Whatever escape there is from the world I attained. As far as there is escape from the world that has been well seen by me through wisdom. As long as I, monks, did not directly know as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The second.
3.
The Second Discourse on Gratification
106. "If, monks, there were no gratification in the world, beings would not become attached to the world. But because, monks, there is gratification in the world, therefore beings become attached to the world. If, monks, there were no danger in the world, beings would not become disenchanted with the world. But because, monks, there is danger in the world, therefore beings become disenchanted with the world. If, monks, there were no escape from the world, beings would not escape from the world. But because, monks, there is escape from the world, therefore beings escape from the world. As long as, monks, beings did not directly know as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, for so long, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, did not dwell escaped, unbound, free, with a mind rid of barriers. But when, monks, beings directly knew as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, then, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, dwell escaped, unbound, free, with a mind rid of barriers." The third.
4.
The Discourse on Ascetics and Brahmins
107. "Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fourth.
5.
The Discourse on Weeping
108. "This, monks, is weeping in the Noble One's discipline, that is to say, singing. This, monks, is madness in the Noble One's discipline, that is to say, dancing. This, monks, is childishness in the Noble One's discipline, that is to say, excessive teeth-showing laughter. Therefore, monks, let there be destruction of the bridge to singing, destruction of the bridge to dancing; for you who are gladdened by the Teaching, being mindful, a smile is sufficient just for a smile." The fifth.
6.
The Discourse on Dissatisfaction
109. "There is no satisfaction, monks, in the using of three things. Which three? There is no satisfaction, monks, in the using of sleep. There is no satisfaction, monks, in the using of the drinking of spirits and liquor. There is no satisfaction, monks, in the using of engaging in sexual intercourse. There is no satisfaction, monks, in the using of these three." The sixth.
7.
The Discourse on the Unguarded
110. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this - "Householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, mental action is also unguarded. For one whose bodily activity is unguarded, whose verbal activity is unguarded, whose mental activity is unguarded, bodily action is also soaked, verbal action is also soaked, mental action is also soaked. For one whose bodily activity is soaked, whose verbal activity is soaked, whose mental activity is soaked, bodily action is also rotten, verbal action is also rotten, mental action is also rotten. For one whose bodily activity is rotten, whose verbal activity is rotten, whose mental activity is rotten, there is no good death, no good passing away.
"Just as, householder, in a pinnacle building with a poor roof, the peak is also unprotected, the rafters are also unprotected, the wall is also unprotected; the peak is also soaked, the rafters are also soaked, the wall is also soaked; the peak is also rotten, the rafters are also rotten, the wall is also rotten.
"Just so, householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, mental action is also unguarded. For one whose bodily activity is unguarded, whose verbal activity is unguarded, whose mental activity is unguarded, bodily action is also soaked, verbal action is also soaked, mental action is also soaked. For one whose bodily activity is soaked, whose verbal activity is soaked, whose mental activity is soaked, bodily action is also rotten, verbal action is also rotten, mental action is also rotten. For one whose bodily activity is rotten, whose verbal activity is rotten, whose mental activity is rotten, there is no good death, no good passing away.
"Householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, mental action is also guarded. For one whose bodily activity is guarded, whose verbal activity is guarded, whose mental activity is guarded, bodily action is also unsoaked, verbal action is also unsoaked, mental action is also unsoaked. For one whose bodily activity is unsoaked, whose verbal activity is unsoaked, whose mental activity is unsoaked, bodily action is also unrotten, verbal action is also unrotten, mental action is also unrotten. For one whose bodily activity is unrotten, whose verbal activity is unrotten, whose mental activity is unrotten, there is a good death, a good passing away.
"Just as, householder, in a pinnacle building with a good roof, the peak is also protected, the rafters are also protected, the wall is also protected; the peak is also unsoaked, the rafters are also unsoaked, the wall is also unsoaked; the peak is also unrotten, the rafters are also unrotten, the wall is also unrotten.
Just so, householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, mental action is also guarded. For one whose bodily activity is guarded, whose verbal activity is guarded, whose mental activity is guarded, bodily action is also unsoaked, verbal action is also unsoaked, mental action is also unsoaked. For one whose bodily activity is unsoaked, whose verbal activity is unsoaked, whose mental activity is unsoaked, bodily action is also unrotten, verbal action is also unrotten, mental action is also unrotten. For one whose bodily activity is unrotten, whose verbal activity is unrotten, whose mental activity is unrotten, there is a good death, a good passing away." The seventh.
8.
The Discourse on the Corrupted
111. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this - "Householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, mental action is also corrupted. For one whose bodily activity is corrupted, whose verbal activity is corrupted, whose mental activity is corrupted, there is no good death, no good passing away. Just as, householder, in a pinnacle building with a poor roof, the peak is also corrupted, the rafters are also corrupted, the wall is also corrupted; just so, householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, mental action is also corrupted. For one whose bodily activity is corrupted, whose verbal activity is corrupted, whose mental activity is corrupted, there is no good death, no good passing away.
"Householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, mental action is also uncorrupted. For one whose bodily activity is uncorrupted, whose verbal activity is uncorrupted, whose mental activity is uncorrupted, there is a good death, a good passing away. Just as, householder, in a pinnacle building with a good roof, the peak is also uncorrupted, the rafters are also uncorrupted, the wall is also uncorrupted; just so, householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, mental action is also uncorrupted. For one whose bodily activity is uncorrupted, etc. whose mental activity is uncorrupted, there is a good death, a good passing away." The eighth.
9.
The First Discourse on Origin
112. "There are, monks, these three sources for the arising of actions. What three? Greed is a source for the arising of actions, hate is a source for the arising of actions, delusion is a source for the arising of actions. Whatever action, monks, is done through greed, born of greed, having greed as its source, having greed as its origin, that action is unwholesome, that action is blameworthy, that action has painful results, that action leads to the arising of actions, that action does not lead to the cessation of actions. Whatever action, monks, is done through hate, born of hate, having hate as its source, having hate as its origin, that action is unwholesome, that action is blameworthy, that action has painful results, that action leads to the arising of actions, that action does not lead to the cessation of actions. Whatever action, monks, is done through delusion, born of delusion, having delusion as its source, having delusion as its origin, that action is unwholesome, that action is blameworthy, that action has painful results, that action leads to the arising of actions, that action does not lead to the cessation of actions. These, monks, are the three sources for the arising of actions.
"There are, monks, these three sources for the arising of actions. What three? Non-greed is a source for the arising of actions, non-hate is a source for the arising of actions, non-delusion is a source for the arising of actions. Whatever action, monks, is done through non-greed, born of non-greed, having non-greed as its source, having non-greed as its origin, that action is wholesome, that action is blameless, that action has pleasant results, that action leads to the cessation of actions, that action does not lead to the arising of actions. Whatever action, monks, is done through non-hate, born of non-hate, having non-hate as its source, having non-hate as its origin, that action is wholesome, that action is blameless, that action has pleasant results, that action leads to the cessation of actions, that action does not lead to the arising of actions. Whatever action, monks, is done through non-delusion, born of non-delusion, having non-delusion as its source, having non-delusion as its origin, that action is wholesome, that action is blameless, that action has pleasant results, that action leads to the cessation of actions, that action does not lead to the arising of actions. These, monks, are the three sources for the arising of actions." The ninth.
10.
The Second Discourse on Origin
113. "There are, monks, these three sources for the arising of actions. What three? Referring to phenomena that are a basis for desire and lust in the past, desire arises; referring to phenomena that are a basis for desire and lust in the future, desire arises; referring to phenomena that are a basis for desire and lust in the present, desire arises. And how, monks, referring to phenomena that are a basis for desire and lust in the past, does desire arise? Referring to phenomena that are a basis for desire and lust in the past, monks, one reflects upon and examines with the mind. For one reflecting upon and examining with the mind, referring to phenomena that are a basis for desire and lust in the past, desire arises. With desire arisen, one is connected with those phenomena. This, monks, I call a mental fetter - that which is lust of the mind. Thus, monks, referring to phenomena that are a basis for desire and lust in the past, desire arises.
"And how, monks, referring to phenomena that are a basis for desire and lust in the future, does desire arise? Referring to phenomena that are a basis for desire and lust in the future, monks, one reflects upon and examines with the mind. For one reflecting upon and examining with the mind, referring to phenomena that are a basis for desire and lust in the future, desire arises. With desire arisen, one is connected with those phenomena. This, monks, I call a mental fetter - that which is lust of the mind. Thus, monks, referring to phenomena that are a basis for desire and lust in the future, desire arises.
"And how, monks, referring to phenomena that are a basis for desire and lust in the present, does desire arise? Referring to phenomena that are a basis for desire and lust in the present, monks, one reflects upon and examines with the mind. For one reflecting upon and examining with the mind, referring to phenomena that are a basis for desire and lust in the present, desire arises. With desire arisen, one is connected with those phenomena. This, monks, I call a mental fetter - that which is lust of the mind. Thus, monks, referring to phenomena that are a basis for desire and lust in the present, desire arises. These, monks, are the three sources for the arising of actions.
"There are, monks, these three sources for the arising of actions. What three? Referring to phenomena that are a basis for desire and lust in the past, desire does not arise; referring to phenomena that are a basis for desire and lust in the future, desire does not arise; referring to phenomena that are a basis for desire and lust in the present, desire does not arise. And how, monks, referring to phenomena that are a basis for desire and lust in the past, does desire not arise? One understands the future result of phenomena that are a basis for desire and lust in the past, monks. Having understood the future result, one turns away from that. Having turned away from that, having penetrated with the mind, one sees having pierced through with wisdom. Thus, monks, referring to phenomena that are a basis for desire and lust in the past, desire does not arise.
"And how, monks, regarding future phenomena that are a basis for desire and lust, does desire not arise? Regarding future phenomena that are a basis for desire and lust, monks, one understands the future result. Having understood the future result, one turns away from that. Having turned away from that, having penetrated with the mind, one sees having pierced through with wisdom. Thus, monks, regarding future phenomena that are a basis for desire and lust, desire does not arise.
"And how, monks, regarding present phenomena that are a basis for desire and lust, does desire not arise? Regarding present phenomena that are a basis for desire and lust, monks, one understands the future result, having understood the future result one turns away from that, having turned away from that, having penetrated with the mind, one sees having pierced through with wisdom. Thus, monks, regarding present phenomena that are a basis for desire and lust, desire does not arise. These, monks, are the three sources for the arising of actions." The tenth.
The Chapter on Enlightenment is first.
Its summary:
Dissatisfaction and two are spoken of, sources the other two.