1.
The Chapter on Bhaṇḍagāma
1.
The Discourse on the Understood
1. Thus have I heard - On one occasion the Blessed One was dwelling among the Vajjis at Bhaṇḍagāma. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, through not understanding, through not penetrating four things, thus this long course has been run through and wandered through by me as well as by you. Which four? Monks, through not understanding, through not penetrating noble morality, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble concentration, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble wisdom, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble liberation, thus this long course has been run through and wandered through by me as well as by you. Monks, this noble morality has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
These things have been understood by Gotama of great fame.
The Teacher who makes an end of suffering, the one with vision, has attained final Nibbāna." The first.
2.
The Discourse on the Fallen
2. "Monks, one not possessed of four qualities is said to have 'fallen from this Teaching and discipline'. Which four? Monks, one not possessed of noble morality is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of noble concentration is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of noble wisdom is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of noble liberation is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of these four qualities is said to have 'fallen from this Teaching and discipline'.
"Monks, one possessed of four qualities is said to have 'not fallen from this Teaching and discipline'. Which four? Monks, one possessed of noble morality is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of noble concentration is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of noble wisdom is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of noble liberation is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of these four qualities is said to have 'not fallen from this Teaching and discipline'."
The function done, delighted in the delightful, through happiness, happiness is attained." The second.
3.
The First Discourse on Being Dug Up
3. "Monks, a foolish, inexperienced bad person possessed of four qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Which four? Without investigating and without scrutinising, he praises one who deserves dispraise; without investigating and without scrutinising, he dispraises one who deserves praise; without investigating and without scrutinising, he displays confidence in a matter not inspiring confidence; without investigating and without scrutinising, he displays distrust in a matter inspiring confidence - Monks, a foolish, inexperienced bad person possessed of these four qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit.
"Monks, a wise, accomplished good person possessed of four qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. Which four? Having investigated and scrutinised, he dispraises one who deserves dispraise; having investigated and scrutinised, he praises one who deserves praise; having investigated and scrutinised, he displays distrust in a matter not inspiring confidence; having investigated and scrutinised, he displays confidence in a matter inspiring confidence - Monks, a wise, accomplished good person possessed of these four qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit."
Or blames one who is praiseworthy;
He gathers misfortune with his mouth,
By that misfortune he finds no happiness.
The loss of wealth at dice;
Together with all, together with oneself,
This indeed is a greater misfortune;
He who corrupts his mind towards the Fortunate Ones.
And thirty-six and five abbudas;
He who blames the noble ones goes to hell,
Having directed speech and mind to evil." The third.
4.
The Second Discourse on Being Dug Up
4. "Monks, a foolish, inexperienced bad person proceeding wrongly towards four maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. In which four? Monks, a foolish, inexperienced bad person proceeding wrongly towards mother maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Monks, proceeding wrongly towards father... etc. Monks, proceeding wrongly towards the Truth-finder... etc. Monks, a foolish, inexperienced bad person proceeding wrongly towards a disciple of the Truth-finder maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Monks, a foolish, inexperienced bad person proceeding wrongly towards these four maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit.
"Monks, a wise, accomplished good person proceeding rightly towards four maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. In which four? Monks, a wise, accomplished good person proceeding rightly towards mother maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. Monks, proceeding rightly towards father... etc. Monks, proceeding rightly towards the Truth-finder... etc. Monks, a wise, accomplished good person proceeding rightly towards a disciple of the Truth-finder maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. Monks, a wise, accomplished good person proceeding rightly towards these four maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit."
Or towards the Truth-finder, the Enlightened by himself, or towards his disciples;
Such a person generates much demerit.
Censure him right here, and after death he goes to a realm of misery.
Or towards the Truth-finder, the Enlightened by himself, or towards his disciples;
Such a person generates much merit.
They praise him right here, and after death he rejoices in heaven." The fourth.
5.
The Discourse on the Stream
5. "Monks, there are these four persons existing and found in the world. Which four? One who goes along with the stream, one who goes against the stream, one of established self, one who has crossed over, gone beyond, the brahmin stands on dry ground. And what, monks, is the person who goes along with the stream? Here, monks, a certain person indulges in sensual pleasures and does evil action. This is called, monks, the person who goes along with the stream.
"And what, monks, is the person who goes against the stream? Here, monks, a certain person does not indulge in sensual pleasures and does not do evil action; together with suffering, together with displeasure, with tearful face, weeping, he lives the holy life that is complete and pure. This is called, monks, the person who goes against the stream.
"And what, monks, is the person of established self? Here, monks, a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This is called, monks, the person of established self.
"And what, monks, is the person who has crossed over, gone beyond, the brahmin who stands on dry ground? Here, monks, a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called, monks, the person who has crossed over, gone beyond, the brahmin who stands on dry ground. These, monks, are the four persons existing and found in the world."
Not free from lust, here enjoyers of sensual pleasures;
Again and again they go to birth and ageing,
Afflicted by craving, those who go along with the stream.
Not indulging in sensual pleasures and evil;
Even with suffering, he should give up sensual pleasures,
They call that person one who goes against the stream.
A trainee complete, not subject to decline;
Having attained mastery of mind, with concentrated faculties,
He indeed is called a man of established self.
Are scattered, passed away, they do not exist;
He indeed is a sage, one who has fulfilled the holy life,
One who has reached the end of the world, he is called one who has gone beyond." The fifth.
6.
The Discourse on the One of Little Learning
6. "Monks, there are these four persons existing and found in the world. Which four? One of little learning not possessed of learning, one of little learning possessed of learning, one very learned not possessed of learning, one very learned possessed of learning. And how, monks, is a person of little learning not possessed of learning? Here, monks, a certain person has little learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, not having understood the meaning and not having understood the Teaching of that little learning, is not practising in accordance with the Teaching. Thus, monks, a person is of little learning not possessed of learning.
And how, monks, is a person of little learning possessed of learning? Here, monks, a certain person has little learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, having understood the meaning and having understood the Teaching of that little learning, is practising in accordance with the Teaching. Thus, monks, a person is of little learning possessed of learning.
And how, monks, is a person very learned not possessed of learning? Here, monks, a certain person has much learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, not having understood the meaning and not having understood the Teaching of that much learning, is not practising in accordance with the Teaching. Thus, monks, a person is very learned not possessed of learning.
And how, monks, is a person very learned possessed of learning? Here, monks, a certain person has much learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, having understood the meaning and having understood the Teaching of that much learning, is practising in accordance with the Teaching. Thus, monks, a person is very learned possessed of learning. These, monks, are the four persons existing and found in the world."
They censure him on both counts, regarding morality and regarding learning.
They praise him regarding morality, his learning is fulfilled.
They censure him regarding morality, his learning is not fulfilled.
They praise him on both counts, regarding morality and learning.
Like a gold coin of Jambu river gold, who is worthy to blame him;
Even the gods praise him, he is praised even by Brahmā." The sixth.
7.
The Discourse on the Beautiful
7. "Monks, these four who are learned, disciplined, confident, very learned, bearers of the Teaching, practising in accordance with the Teaching, adorn the Community. Which four? A monk, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. A nun, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. A lay follower, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. A female lay follower, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. These, monks, are the four who are learned, disciplined, confident, very learned, bearers of the Teaching, practising in accordance with the Teaching, who adorn the Community."
Very learned and a bearer of the Teaching;
One who lives in conformity with the Teaching,
Such a one is called an adorner of the Community.
A lay follower who is faithful, and a female lay follower who is faithful;
These indeed adorn the Community, these are the adorners of the Community." The seventh.
8.
The Discourse on Self-Confidence
8. "There are, monks, these four grounds of self-confidence of the Truth-finder, endowed with which grounds of self-confidence the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the four? 'For you who acknowledge yourself as a One Enlightened by himself, these things have not been fully awakened to' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
'For you who acknowledge yourself as one who has eliminated the mental corruptions, these mental corruptions have not been eliminated' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
'Those things that are obstructions that have been declared by you, for one indulging in them they are not sufficient for obstruction' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
'The Teaching taught by you for whatever purpose, it does not lead one who practises it to the complete destruction of suffering' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence. These, monks, are the four grounds of self-confidence of the Truth-finder, endowed with which grounds of self-confidence the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel."
Upon which ascetics and brahmins depend;
Having reached the Truth-finder, they do not exist,
The self-confident one who has transcended grounds for disputation.
With compassion for all beings;
To him, such a one, the foremost of gods and humans,
Beings pay homage, the one who has gone beyond existence." The eighth.
9.
The Discourse on the Arising of Craving
9. "Monks, there are these four arisings of craving where craving when arising arises in a monk. Which four? Monks, craving when arising arises in a monk because of robes; or, monks, craving when arising arises in a monk because of almsfood; or, monks, craving when arising arises in a monk because of lodging; or, monks, craving when arising arises in a monk because of this or that existence. These, monks, are the four arisings of craving where craving when arising arises in a monk."
The state here and the state elsewhere, does not pass beyond the round of rebirths.
Free from craving, without grasping, a mindful monk should wander forth." The ninth.
10.
The Discourse on the Mental Bonds
10. "Monks, there are these four mental bonds. Which four? The mental bond of sensuality, the mental bond of existence, the mental bond of views, the mental bond of ignorance. And what, monks, is the mental bond of sensuality? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures, whatever sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual fever, sensual attachment, sensual craving towards sensual pleasures, that underlies him. This is called, monks, the mental bond of sensuality. Thus the mental bond of sensuality.
And how is there the mental bond of existence? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding existences. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding existences, whatever lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever of existence, attachment to existence, craving for existence towards existences, that underlies him. This is called, monks, the mental bond of existence. Thus the mental bond of sensuality, the mental bond of existence.
And how is there the mental bond of views? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding views. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding views, whatever lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever of views, attachment to views, craving for views towards views, that underlies him. This is called, monks, the mental bond of views. Thus the mental bond of sensuality, the mental bond of existence, the mental bond of views.
And how is there the mental bond of ignorance? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, whatever ignorance, not knowing regarding the six sense bases of contact, that underlies him. This is called, monks, the mental bond of ignorance. Thus the mental bond of sensuality, the mental bond of existence, the mental bond of views, the mental bond of ignorance, connected with evil unwholesome mental states that are subject to defilement, leading to rebirth, giving trouble, with painful results, leading to future birth, ageing, and death. Therefore he is called one without security from the bonds. These, monks, are the four mental bonds.
"Monks, there are these four releases from the bonds. Which four? Release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views, release from the mental bond of ignorance. And what, monks, is release from the mental bond of sensuality? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures, whatever sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual fever, sensual attachment, sensual craving towards sensual pleasures, that does not underlie him. This is called, monks, release from the mental bond of sensuality. Thus release from the mental bond of sensuality.
"And how is there release from the mental bond of existence? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding existences. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding existences, whatever lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever of existence, holding to existence, craving for existence regarding existences, that does not underlie him. This is called, monks, release from the mental bond of existence. Thus release from the mental bond of sensuality, release from the mental bond of existence.
"And how is there release from the mental bond of views? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding views. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding views, whatever lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever of views, holding to views, craving for views regarding views, that does not underlie him. This is called, monks, release from the mental bond of views. Thus release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views.
"And how is there release from the mental bond of ignorance? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, whatever ignorance, not knowing regarding the six sense bases of contact, that does not underlie him. This is called, monks, release from the mental bond of ignorance. Thus release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views, release from the mental bond of ignorance, unbound from evil unwholesome mental states that are subject to defilement, leading to rebirth, give anguish, with painful results, leading to future birth, ageing, and death. Therefore one is called secure from the bonds. These, monks, are the four releases."
Tied by the mental bond of views, led by ignorance.
But those who, having fully understood sensual pleasures, and the mental bond of existence altogether,
Unbound from all mental bonds, they indeed are sages who have gone beyond the bonds." The tenth.
The Bhaṇḍagāma Chapter is the first.
Its summary:
Of Little Learning and Beautiful, Self-confidence, with Craving and Bonds - these are ten.