3.
The Chapter on Uruvelā
1.
The First Discourse on Uruvelā
21. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"On one occasion, monks, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. When I had gone to a private place and was in seclusion, monks, this reflection arose in my mind: 'It is painful indeed to dwell disrespectful, not deferential. What ascetic or brahmin might I, having honoured and respected, dwell in dependence on?'
"This occurred to me, monks - For the fulfilment of an unfulfilled aggregate of morality, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in morality than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of concentration, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in concentration than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of wisdom, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in wisdom than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of liberation, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in liberation than myself, whom I might dwell in dependence on, having honoured and respected."
"This occurred to me, monks - 'What if I were to dwell in dependence on this very Teaching to which I have fully awakened, having honoured and respected it?'
"Then, monks, Brahmā Sahampati, having known with his mind the reflection in my mind - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards me, said this to me - 'So it is, Blessed One, so it is, Fortunate One! Those too, venerable sir, who were Worthy Ones, Fully Enlightened by themselves in the past period of time, those Blessed Ones too dwelt in dependence on the Teaching itself, having honoured and respected it; those too, venerable sir, who will be Worthy Ones, Fully Enlightened by themselves in the future period of time, those Blessed Ones too will dwell in dependence on the Teaching itself, having honoured and respected it; may the Blessed One too, venerable sir, at present a Worthy One, a One Enlightened by himself, dwell in dependence on the Teaching itself, having honoured and respected it.' This Brahmā Sahampati said. Having said this, he further said this -
And he who is now the One Enlightened by himself, the destroyer of sorrow for many.
And also they will dwell, this is the nature of Buddhas.
The Good Teaching should be revered, remembering the Buddhas' teaching."
"This, monks, Brahmā Sahampati said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there. Then I, monks, having understood Brahmā's request and what was proper for myself, dwelt in dependence on this very Teaching to which I have fully awakened, having honoured and respected it. And when, monks, the Community too was possessed of greatness, then I had respect for the Community also." The first.
2.
The Second Discourse on Uruvelā
22. "On one occasion, monks, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. Then, monks, several brahmins, old, aged, elderly, having traversed the span of life, having reached advanced years, approached me; having approached, they exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, monks, those brahmins said this to me - 'We have heard this, Master Gotama - the ascetic Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat.' This, Master Gotama, is indeed so. For indeed the Venerable Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat. This, Master Gotama, is not proper."
"This occurred to me, monks - 'These venerable ones do not know an elder or the qualities that make one an elder.' Even if, monks, one is old, eighty or ninety or a hundred years old by birth. And he speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. Then he goes by the term 'a foolish elder.'
Even if, monks, one is young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. And he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Then he goes by the term 'a wise elder.'
"There are these four qualities that make one an elder, monks. Which four? Here, monks, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. These, monks, are the four qualities that make one an elder."
With unconcentrated thought, delighting in what is not the Good Teaching, like a wild animal;
He is far from steadfastness, holding wrong view, disrespectful.
Restrained, wise in the teachings, he sees with insight the meaning through wisdom.
Having abandoned birth and death, complete in the holy life.
With the elimination of the mental corruptions, a monk is called an elder." The second.
3.
The Discourse on the World
23. "The world, monks, has been fully awakened to by the Truth-finder. The Truth-finder is unbound from the world. The origin of the world, monks, has been fully awakened to by the Truth-finder. The origin of the world has been abandoned by the Truth-finder. The cessation of the world, monks, has been fully awakened to by the Truth-finder. The cessation of the world has been realized by the Truth-finder. The practice leading to the cessation of the world, monks, has been fully awakened to by the Truth-finder. The practice leading to the cessation of the world has been developed by the Truth-finder.
"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - all that has been fully awakened to by the Truth-finder. Therefore he is called 'Truth-finder'.
"And, monks, on the night when the Truth-finder fully awakens to the unsurpassed perfect enlightenment, and on the night when he attains final Nibbāna through the Nibbāna element without residue of clinging, whatever he speaks, talks, and points out in between - all that is just so, not otherwise. Therefore he is called 'Truth-finder'.
"Monks, the Truth-finder speaks as he acts, acts as he speaks. Thus he speaks as he acts, acts as he speaks. Therefore he is called 'Truth-finder'.
"In the world with its gods, monks, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, the Truth-finder is the overlord, unvanquished, the all-seeing, wielding power. Therefore he is called 'Truth-finder'."
Unbound from the whole world, unattracted in the whole world.
For him the supreme peace is touched, Nibbāna, fearless from any quarter.
Having attained the elimination of all action, liberated in the extinction of clinging.
For the world with its gods, he set in motion the divine wheel.
Having come together, they pay homage to him, the great one, free from timidity.
Liberated, the foremost of those who liberate, crossed over, the excellent among those who help cross over.
In the world including the gods, there is no one equal to you." The third.
4.
The Discourse on Kāḷaka's Park
24. On one occasion the Blessed One was dwelling at Sāketa in the Kāḷaka Park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - that I know.
"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - that I have directly known. That has been understood by the Truth-finder; to that the Truth-finder has not clung.
"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - were I to say 'I do not know that,' that would be false on my part.
"Whatever, monks, etc. were I to say 'I both know and do not know that,' that too would be just the same.
"Whatever, monks, etc. were I to say 'I neither know nor do not know that,' that would be a fault on my part.
"Thus, monks, the Truth-finder, having seen what is to be seen, does not imagine the seen, does not imagine the unseen, does not imagine what is to be seen, does not imagine a seer; having heard what is to be heard, does not imagine the heard, does not imagine the unheard, does not imagine what is to be heard, does not imagine a hearer; having sensed what is to be sensed, does not imagine the sensed, does not imagine the unsensed, does not imagine what is to be sensed, does not imagine a senser; having cognised what is to be cognised, does not imagine the cognised, does not imagine the uncognised, does not imagine what is to be cognised, does not imagine a cogniser. Thus, monks, the Truth-finder, regarding phenomena to be seen, heard, sensed, and cognised, is just such a one, such. And I say that there is no other such one more superior or more sublime than that such one."
Clung to, held as truth by others;
Among those self-restrained views, such a one
Would not affirm as true or false what is supreme.
Where the generation, attached, is entangled;
I know, I see, it is just so -
There is no clinging for the Truth-finders." The fourth.
5.
The Discourse on the Holy Life
25. "This holy life, monks, is not lived for the purpose of deceiving people, nor for the purpose of flattering people, nor for the benefit of material gain, honour and fame, nor for the benefit of release from controversy, nor thinking 'Thus may people know me.' Rather, monks, this holy life is lived for the purpose of restraint, for the purpose of abandoning, for the purpose of dispassion, for the purpose of cessation."
That Blessed One taught, leading to what is grounded in Nibbāna;
This is the path followed by the great ones, by the great sages.
They will make an end of suffering, those who act according to the Teacher's instruction." The fifth.
6.
The Discourse on Deceit
26. "Those monks, monks, who are deceitful, obstinate, prattlers, crafty, arrogant, unconcentrated - those monks, monks, are not my own. And those monks, monks, have departed from this Teaching and discipline, and they do not attain growth, increase, and expansion in this Teaching and discipline. But those monks, monks, who are not deceitful, not prattlers, wise, without obstinacy, well concentrated - those monks, monks, are my own. And those monks, monks, have not departed from this Teaching and discipline. And they attain growth, increase, and expansion in this Teaching and discipline."
They do not grow in the Teaching, taught by the One Enlightened by himself.
They indeed grow in the Teaching, taught by the One Enlightened by himself." The sixth.
7.
The Discourse on Contentment
27. "There are, monks, these four things that are little and easy to obtain, and they are blameless. What are the four? A rag robe, monks, among robes is little and easy to obtain, and it is blameless. A morsel of almsfood, monks, among foods is little and easy to obtain, and it is blameless. A tree-root, monks, among lodgings is little and easy to obtain, and it is blameless. Cattle-urine, monks, among medicines is little and easy to obtain, and it is blameless. These, monks, are the four things that are little and easy to obtain, and they are blameless. Since, monks, a monk is satisfied with what is little and easy to obtain, I say this is a certain factor of asceticism for him."
Concerning lodging, robe, drink and food;
There is no vexation of mind, the directions are not obstructed.
They are attained by one who is satisfied, diligent, and training." The seventh.
8.
The Discourse on the Noble Lineage
28. "Monks, there are these four noble lineages, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Which four? Here, monks, a monk is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever, and does not commit an improper wrong way of earning because of robes, and not having obtained a robe, he is not agitated, and having obtained a robe, he uses it not greedy, not infatuated, not clinging, seeing the danger, with wisdom of escape; and yet by that contentment with any robe whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage.
"Furthermore, monks, a monk is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever, and does not commit an improper wrong way of earning because of almsfood, and not having obtained almsfood, he is not agitated, and having obtained almsfood, he uses it not greedy, not infatuated, not clinging, seeing the danger, with wisdom of escape; and yet by that contentment with any almsfood whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage.
"Furthermore, monks, a monk is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever, and does not commit an improper wrong way of earning because of lodging, and not having obtained a lodging, he is not agitated, and having obtained a lodging, he uses it not greedy, not infatuated, not clinging, seeing the danger, with wisdom of escape; and yet by that contentment with any lodging whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage.
"Furthermore, monks, a monk delights in meditation, is devoted to meditation, delights in abandoning, is devoted to abandoning; and yet by that delight in meditation, that devotion to meditation, that delight in abandoning, that devotion to abandoning, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage. These, monks, are the four noble lineages, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.
"And further, monks, a monk possessed of these four noble lineages, if he dwells in the eastern direction, he himself overcomes discontent, discontent does not overcome him; if he dwells in the western direction, he himself overcomes discontent, discontent does not overcome him; if he dwells in the northern direction, he himself overcomes discontent, discontent does not overcome him; if he dwells in the southern direction, he himself overcomes discontent, discontent does not overcome him. What is the reason for this? Because, monks, the wise one overcomes both discontent and delight."
The wise one indeed overcomes discontent, for the wise one is one who overcomes discontent.
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 eighth.
9.
The Discourse on the Dhamma Stanza
29. "There are, monks, these four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. What are the four? Non-covetousness, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.
"Non-anger, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.
"Right mindfulness, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.
"Right concentration, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. These, monks, are the four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise."
Mindful, with a fully focused mind, internally well concentrated." The ninth.
10.
The Discourse with a Wandering Ascetic
30. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time several well-known wandering ascetics were dwelling at the wandering ascetics' park on the bank of the Sappinī, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics. Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wandering ascetics' park on the bank of the Sappinī; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wandering ascetics -
"There are, wandering ascetics, these four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. What are the four? Non-covetousness, wandering ascetics, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Non-anger, wandering ascetics, is a passage of the Teaching... etc. Right mindfulness, wandering ascetics, is a passage of the Teaching... etc. Right concentration, wandering ascetics, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. These, wandering ascetics, are the four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.
"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of non-covetousness, I will declare an ascetic or a brahmin who is covetous, with intense lust for sensual pleasures,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of non-covetousness, he will declare an ascetic or a brahmin who is covetous, with intense lust for sensual pleasures - this is impossible.
"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of non-anger, I will declare an ascetic or a brahmin with a corrupted mind, with evil mental intentions,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of non-anger, he will declare an ascetic or a brahmin with a corrupted mind, with evil mental intentions - this is impossible.
"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of right mindfulness, I will declare an ascetic or a brahmin who is unmindful, not fully aware,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of right mindfulness, he will declare an ascetic or a brahmin who is unmindful, not fully aware - this is impossible.
"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of right concentration, I will declare an ascetic or a brahmin who is unconcentrated, with a wandering mind,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of right concentration, he will declare an ascetic or a brahmin who is unconcentrated, with a wandering mind - this is impossible.
"Whoever, wandering ascetics, should think these four passages of the Teaching should be censured and protested against, for him in this very life four reasonable counter-arguments come to blameworthy positions. Which four? If the venerable one censures and protests against the passage of the Teaching of non-covetousness, then those ascetics and brahmins who are covetous, with intense lust for sensual pleasures, are honourable to him, they are praiseworthy to him. If the venerable one censures and protests against the passage of the Teaching of non-anger, then those ascetics and brahmins with corrupted minds, with evil mental intentions, are honourable to him, they are praiseworthy to him. If the venerable one censures and protests against the passage of the Teaching of right mindfulness, then those ascetics and brahmins who are unmindful, not fully aware, are honourable to him, they are praiseworthy to him. If the venerable one censures and protests against the passage of the Teaching of right concentration, then those ascetics and brahmins who are unconcentrated, with wandering minds, are honourable to him, they are praiseworthy to him.
"Whoever, wandering ascetics, should think these four passages of the Teaching should be censured and protested against, for him in this very life these four reasonable attacks in speech come to blameworthy positions. Even those wandering ascetics who were the Ukkalā and Vassabhaññā, proponents of noncausality, proponents of the inefficacy of action, proponents of nihilism, even they did not think these four passages of the Teaching should be censured and protested against. What is the reason for this? Because of fear of blame, anger, and censure."
Training in the removal of covetousness, he is called diligent." The tenth.
The Uruvelā Chapter is the third.
Its summary:
Deceitful, Contentment, and Lineage, Passage of the Teaching, and with Wandering Ascetic.