4.
The Chapter on the Wheel
1.
The Discourse on the Wheel
31. "There are, monks, these four wheels, endowed with which the four wheels turn for gods and humans, endowed with which gods and humans before long attain greatness and expansion in wealth. What are the four? Residence in a suitable place, reliance on good persons, rightly directing oneself, and having made merit in the past - these, monks, are the four wheels, endowed with which the four wheels turn for gods and humans, endowed with which gods and humans before long attain greatness and expansion in wealth."
A man accomplished in right aspiration, who has made merit in the past;
Grain, wealth, fame, renown, and happiness overpower him." The first.
2.
The Discourse on Inclusion
32. "There are, monks, these four ways of supporting others. What are the four? Giving, endearing speech, beneficent conduct, impartiality - these, monks, are the four ways of supporting others."
And impartiality in all things, in each case as is fitting;
These ways of supporting others in the world are like the linchpin of a moving chariot.
Would not obtain respect or veneration, nor a father on account of his child.
Therefore they attain greatness, and they become praiseworthy." The second.
3.
The Discourse on the Lion
33. "Monks, a lion, the king of beasts, goes out from his dwelling place in the evening. Having gone out from his dwelling place, he stretches himself. Having stretched himself, he surveys all around the four directions. Having surveyed all around the four directions, he roars the lion's roar three times. Having roared the lion's roar three times, he departs for his food resort. Now, monks, whatever animals hear the sound of the lion, the king of beasts, roaring, they for the most part experience fear, anxiety, and terror. Those dwelling in holes enter their holes; those dwelling in water enter the water; those dwelling in the forest enter the forest; birds resort to the sky. Even those royal elephants, monks, in villages, market towns, and royal cities, bound with firm thongs and bonds, they too, having cut through and burst apart those bonds, frightened, releasing urine and faeces, flee here and there. Thus powerful, monks, is the lion, the king of beasts, among animals, thus influential, thus majestic.
"Just so, monks, when a Truth-finder arises in the world, a Worthy One, a 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 teaches the Teaching - 'Thus is identity, thus is the origin of identity, thus is the cessation of identity, thus is the practice leading to the cessation of identity.' Even those gods, monks, who are long-lived, beautiful, abounding in happiness, long-lasting in lofty mansions, they too, having heard the Truth-finder's proclamation of the Teaching, for the most part experience fear, anxiety, and terror - 'It seems, friend, that being impermanent, we imagined we were permanent; It seems, friend, that being unstable, we imagined we were stable; It seems, friend, that being non-eternal, we imagined we were eternal. It seems, friend, that we are impermanent, unstable, non-eternal, included in identity.' Thus powerful, monks, is the Truth-finder for the world with its gods, thus influential, thus majestic."
The Teacher without equal for the world with its gods.
And the noble eightfold path, leading to the peace of suffering.
Became frightened and terrified, like other animals before a lion.
Having heard the word of the Worthy One, the one who is free, such a one.'" The third.
4.
The Discourse on Supreme Confidence
34. "Monks, there are these four supreme confidences. Which four? As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, whether material or immaterial, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Truth-finder is declared the foremost among them, the Worthy One, the One Enlightened by himself. Those, monks, who are devoted to the Buddha, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.
As far as there are conditioned phenomena, monks, the noble eightfold path is declared the foremost among them. Those, monks, who are devoted to the noble eightfold path, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.
As far as there are phenomena, monks, whether conditioned or unconditioned, dispassion is declared the foremost among them, that is to say, the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting off of the round of existence, the elimination of craving, dispassion, cessation, Nibbāna. Those, monks, who are devoted to the phenomenon of dispassion, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.
As far as there are communities or groups, monks, the Community of the Truth-finder's disciples is declared the foremost among them, that is to say, 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. Those, monks, who are devoted to the Community, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be. These, monks, are the four supreme confidences."
For those devoted to the foremost Buddha, worthy of offerings, unsurpassed.
For those devoted to the foremost Community, the unsurpassed field of merit.
The foremost life span and beauty, fame, renown, happiness, and strength.
Whether become a god or a human, having attained the foremost, rejoices." The fourth.
5.
The Discourse on Vassakāra
35. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -
"We, Master Gotama, declare a great man of great wisdom to be possessed of four qualities. Which four? Here, Master Gotama, one is very learned, and he knows the meaning of whatever has been learned, of whatever has been said - 'This is the meaning of this statement, this is the meaning of this statement.' He is mindful, remembering and recollecting what was done long ago and what was said long ago; and regarding whatever household duties there are to be done, therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. We, Master Gotama, declare a great man of great wisdom to be possessed of these four qualities. If, Master Gotama, this is to be given thanks for, may Master Gotama give thanks to me; but if, Master Gotama, this is to be protested against, may Master Gotama protest against me."
"I neither give thanks to you, brahmin, nor do I protest. I, brahmin, declare a great man of great wisdom to be possessed of four qualities. Which four? Here, brahmin, one is practising for the welfare of many people, for the happiness of many people; many people have been established by him in the noble true method, that is to say, in the nature of good qualities, in the nature of wholesome qualities. He thinks whatever applied thought he wishes to think, and he does not think whatever applied thought he does not wish to think; he thinks whatever thought he wishes to think, and he does not think whatever thought he does not wish to think. Thus he has attained mastery of mind in the path of applied thought. 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. I neither give thanks to you, brahmin, nor do I protest. I, brahmin, declare a great man of great wisdom to be possessed of these four qualities."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama. And we, Master Gotama, remember Master Gotama as possessed of these four qualities; for Master Gotama is practising for the welfare of many people, for the happiness of many people; many people have been established by you in the noble true method, that is to say, in the nature of good qualities, in the nature of wholesome qualities. For Master Gotama thinks whatever applied thought he wishes to think, and he does not think whatever applied thought he does not wish to think; he thinks whatever thought he wishes to think, and he does not think whatever thought he does not wish to think. For Master Gotama has attained mastery of mind in the path of applied thought. For Master Gotama 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. For Master Gotama, 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."
"Certainly indeed, brahmin, this speech has been spoken by you having approached and accused. But I will explain to you - 'For I, brahmin, have practised for the welfare of many people, for the happiness of many people; many people have been established by me in the noble true method, that is to say, in good character, in wholesome character. For I, brahmin, whatever applied thought I wish to think, that applied thought I think; whatever applied thought I do not wish to think, that applied thought I do not think; whatever thought I wish to think, that thought I think; whatever thought I do not wish to think, that thought I do not think. For I, brahmin, have attained mastery of mind in the path of applied thought. For I, brahmin, am 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. For I, brahmin, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'"
He proclaimed the Teaching, the true method, for the welfare of gods and humans;
Whom indeed, having seen and heard, many people have faith.
The Buddha, in his final body, is called 'a great man.'" The fifth.
6.
The Discourse on Doṇa
36. On one occasion the Blessed One was travelling on the highway between Ukkaṭṭha and Setabya. The brahmin Doṇa too was travelling on the highway between Ukkaṭṭha and Setabya. The brahmin Doṇa saw on the Blessed One's footprints wheels with a thousand spokes, with rims, with hubs, complete in every aspect; having seen them, this occurred to him - "Wonderful indeed, friend, marvellous indeed, friend! Surely these will not be the footprints of a human being!" Then the Blessed One, having turned aside from the road, sat down at the foot of a certain tree, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Then the brahmin Doṇa, following the Blessed One's footprints, saw the Blessed One seated at the foot of a certain tree, inspiring, confidence-inspiring, with peaceful faculties, with peaceful mind, having attained the highest taming and serenity, tamed, guarded, with restrained faculties, an elephant. Having seen him, he approached the Blessed One; having approached, he said this to the Blessed One -
"Will the venerable one be a god?" "I will not be a god, brahmin." "Will the venerable one be a gandhabba?" "I will not be a gandhabba, brahmin." "Will the venerable one be a demon?" "I will not be a demon, brahmin." "Will the venerable one be a human being?" "I will not be a human being, brahmin."
"When asked 'Will the venerable one be a god?' - you say 'I will not be a god, brahmin.' When asked 'Will the venerable one be a gandhabba?' - you say 'I will not be a gandhabba, brahmin.' When asked 'Will the venerable one be a demon?' - you say 'I will not be a demon, brahmin.' When asked 'Will the venerable one be a human being?' - you say 'I will not be a human being, brahmin.' Then what now will the venerable one be?"
"Those mental corruptions, brahmin, because of which not being abandoned I would be a god - those mental corruptions of mine have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Those mental corruptions, brahmin, because of which not being abandoned I would be a gandhabba... I would be a demon... I would be a human being - those mental corruptions of mine have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just as, brahmin, a water lily or a lotus or a white lotus, born in the water, grown in the water, having risen above the water, stands untainted by the water; just so indeed, brahmin, born in the world, grown in the world, having overcome the world, I dwell untainted by the world. Remember me as a Buddha, brahmin."
By which I might go to the condition of a demon, and attain human existence;
Those mental corruptions of mine are eliminated, demolished, rendered useless.
I am not tainted by the world, therefore I am the Buddha, brahmin." The sixth.
7.
The Discourse on Non-Decline
37. "Monks, a monk possessed of four qualities is unable to decline, he is near to Nibbāna itself. Which four? Here, monks, a monk is accomplished in morality, is one with guarded doors in the sense faculties, is one who knows moderation in food, is devoted to wakefulness.
"And how, monks, is a monk accomplished in morality? 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. Thus, monks, a monk is accomplished in morality.
"And how, monks, is a monk one with guarded doors in the sense faculties? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. Thus, monks, a monk is one with guarded doors in the sense faculties.
"And how, monks, is a monk one who knows moderation in food? Here, monks, a monk, having reflected wisely, takes food - 'not for amusement, not for intoxication, not for adornment, not for beautification; only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus: I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling.' Thus, monks, a monk is one who knows moderation in food.
"And how, monks, is a monk devoted to wakefulness? Here, monks, a monk during the day by walking and sitting purifies the mind of obstructive mental states; during the first watch of the night by walking and sitting he purifies the mind of obstructive mental states; during the middle watch of the night he lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising; during the last watch of the night, having risen, by walking and sitting he purifies the mind of obstructive mental states. Thus, monks, a monk is devoted to wakefulness. Monks, a monk possessed of these four qualities is unable to decline, he is near to Nibbāna itself."
Knowing moderation in food, he engages in wakefulness.
Developing wholesome mental states, for the attainment of freedom from bondage.
Is incapable of decline, he is near to Nibbāna itself." The seventh.
8.
The Discourse on the Withdrawn One
38. "Monks, a monk who has rejected individual truths is called 'one who has completely relinquished all seeking, with calmed bodily activity, withdrawn'. And how, monks, is a monk one who has rejected individual truths? Here, monks, for a monk, whatever individual truths there are of the many ascetics and brahmins, as follows - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Truth-finder exists after death' or 'the Truth-finder does not exist after death' or 'the Truth-finder both exists and does not exist after death' or 'the Truth-finder neither exists nor does not exist after death'; all those have been rejected, thoroughly rejected, given up, vomited out, released, abandoned, and relinquished. Thus, monks, a monk is one who has rejected individual truths.
"And how, monks, is a monk one who has completely relinquished all seeking? Here, monks, for a monk sensual seeking has been abandoned, seeking existence has been abandoned, seeking the holy life has been calmed. Thus, monks, a monk is one who has completely relinquished all seeking.
"And how, monks, is a monk one with calmed bodily activity? Here, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Thus, monks, a monk is one with calmed bodily activity.
"And how, monks, is a monk withdrawn? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is withdrawn. Monks, a monk who has rejected individual truths is called 'one who has completely relinquished all seeking, with calmed bodily activity, withdrawn'."
Thus adherence to truth, standpoints for views accumulated.
Seeking has been relinquished, standpoints for views have been uprooted.
Through the full realization of conceit, awakened, he is called 'withdrawn'." The eighth.
9.
The Discourse on Ujjaya
39. Then the brahmin Ujjaya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Ujjaya said this to the Blessed One - "Does Master Gotama also praise sacrifice?" "I do not, brahmin, praise every sacrifice; nor do I, brahmin, not praise every sacrifice. In whatever sacrifice, brahmin, cattle are killed, goats and sheep are killed, chickens and pigs are killed, various living beings come to slaughter; such a sacrifice involving destruction, brahmin, I do not praise. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship do not approach such a sacrifice involving destruction.
"But in whatever sacrifice, brahmin, cattle are not killed, goats and sheep are not killed, chickens and pigs are not killed, various living beings do not come to slaughter; such a sacrifice without killing, brahmin, I praise, that is to say, the perpetual gift, the family sacrifice. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship approach such a sacrifice without killing."
Great sacrifices, great undertakings, they are not rich in result.
Those who have gone the right way, the great sages, do not approach that sacrifice.
Goats and sheep and cattle, various kinds, are not killed therein;
That sacrifice those who have gone the right way, the great sages, approach.
For indeed, for one sacrificing this, it is better, not worse;
And the sacrifice is vast, and the deities are pleased." The ninth.
10.
The Discourse about Udāyī
40. Then the brahmin Udāyī approached the Blessed One; having approached, with the Blessed One... etc. Seated to one side, the brahmin Udāyī said this to the Blessed One - "Does Master Gotama also praise sacrifice?" "I do not, brahmin, praise every sacrifice; nor do I, brahmin, not praise every sacrifice. In whatever sacrifice, brahmin, cattle are killed, goats and sheep are killed, chickens and pigs are killed, various living beings come to slaughter; such a sacrifice involving destruction, brahmin, I do not praise. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship do not approach such a sacrifice involving destruction.
"But in whatever sacrifice, brahmin, cattle are not killed, goats and sheep are not killed, chickens and pigs are not killed, various living beings do not come to slaughter; such a sacrifice without killing, brahmin, I praise, that is to say, the perpetual gift, the family sacrifice. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship approach such a sacrifice without killing."
Such do the restrained practitioners of the holy life approach.
This sacrifice they praise, the Buddhas skilled in sacrifice.
With a gladdened mind one sacrifices, among the practitioners of the holy life, a good field.
And the sacrifice is vast, and the deities are pleased.
The wise one is reborn in a world of happiness, free from affliction." The tenth.
The Wheel Chapter is the fourth.
Its summary:
Doṇa, Aparihāniya, Paṭilīna, Ujjaya, with Udāyī - these are ten.