1.
The Chapter on Clouds
1.
The First Discourse on Clouds
101. 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 -
"Monks, there are these four rain clouds. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains. These, monks, are the four rain clouds. Just so, monks, there are these four persons similar to rain clouds existing and found in the world. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains.
And how, monks, is a person one who thunders but does not rain? Here, monks, a certain person is a speaker but not a doer. Thus, monks, a person is one who thunders but does not rain. Just as that rain cloud, monks, thunders but does not rain; I say this person is similar to that, monks.
And how, monks, is a person one who rains but does not thunder? Here, monks, a certain person is a doer but not a speaker. Thus, monks, a person is one who rains but does not thunder. Just as that rain cloud, monks, rains but does not thunder; I say this person is similar to that, monks.
And how, monks, is a person one who neither thunders nor rains? Here, monks, a certain person is neither a speaker nor a doer. Thus, monks, a person is one who neither thunders nor rains. Just as that rain cloud, monks, neither thunders nor rains; I say this person is similar to that, monks.
And how, monks, is a person one who both thunders and rains? Here, monks, a certain person is both a speaker and a doer. Thus, monks, a person is one who both thunders and rains. Just as that rain cloud, monks, both thunders and rains; I say this person is similar to that, monks. These, monks, are the four persons similar to rain clouds existing and found in the world." The first.
2.
The Second Discourse on Clouds
102. "Monks, there are these four rain clouds. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains. These, monks, are the four rain clouds. Just so, monks, there are these four persons similar to rain clouds existing and found in the world. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains.
And how, monks, is a person one who thunders but does not rain? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'; he does not understand as it really is: 'This is the origin of suffering'; he does not understand as it really is: 'This is the cessation of suffering'; he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who thunders but does not rain. Just as that rain cloud, monks, thunders but does not rain; I say this person is similar to that, monks.
And how, monks, is a person one who rains but does not thunder? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who rains but does not thunder. Just as that rain cloud, monks, rains but does not thunder; I say this person is similar to that, monks.
And how, monks, is a person one who neither thunders nor rains? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who neither thunders nor rains. Just as that rain cloud, monks, neither thunders nor rains; I say this person is similar to that, monks.
And how, monks, is a person one who both thunders and rains? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who both thunders and rains. Just as that rain cloud, monks, both thunders and rains; I say this person is similar to that, monks. These, monks, are the four persons similar to rain clouds existing and found in the world." The second.
3.
The Discourse on the Water-Pot
103. "Monks, there are these four water-pots. Which four? Hollow and covered, full and open, hollow and open, full and covered - these, monks, are the four water-pots. Just so, monks, there are these four persons similar to water-pots existing and found in the world. Which four? Hollow and covered, full and open, hollow and open, full and covered.
"And how, monks, is a person hollow and covered? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is hollow and covered. Just as that water-pot, monks, is hollow and covered; I say this person is similar to that, monks.
"And how, monks, is a person full and open? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is full and open. Just as that water-pot, monks, is full and open; I say this person is similar to that, monks.
"And how, monks, is a person hollow and open? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is hollow and open. Just as that water-pot, monks, is hollow and open; I say this person is similar to that, monks.
"And how, monks, is a person full and covered? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is full and covered. Just as that water-pot, monks, is full and covered; I say this person is similar to that, monks. These, monks, are the four persons similar to water-pots existing and found in the world." The third.
4.
The Discourse on the Lake
104. "Monks, there are these four lakes. Which four? Shallow with deep appearance, deep with shallow appearance, shallow with shallow appearance, deep with deep appearance - these, monks, are the four lakes. Just so, monks, there are these four persons similar to lakes existing and found in the world. Which four? Shallow with deep appearance, deep with shallow appearance, shallow with shallow appearance, deep with deep appearance.
"And how, monks, is a person shallow with deep appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is shallow with deep appearance. Just as that lake, monks, is shallow with deep appearance; I say this person is similar to that, monks.
"And how, monks, is a person deep with shallow appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is deep with shallow appearance. Just as that lake, monks, is deep with shallow appearance; I say this person is similar to that, monks.
"And how, monks, is a person shallow with shallow appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is shallow with shallow appearance. Just as that lake, monks, is shallow with shallow appearance; I say this person is similar to that, monks.
"And how, monks, is a person deep with deep appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is deep with deep appearance. Just as that lake, monks, is deep with deep appearance; I say this person is similar to that, monks. These, monks, are the four persons similar to lakes existing and found in the world." The fourth.
5.
The Discourse on the Mango
105. "There are, monks, these four kinds of mangoes. What are the four? Unripe having the appearance of ripe, ripe having the appearance of unripe, unripe having the appearance of unripe, ripe having the appearance of ripe - these, monks, are the four kinds of mangoes. Just so, monks, there are these four persons similar to mangoes existing and found in the world. Which four? Unripe having the appearance of ripe, ripe having the appearance of unripe, unripe having the appearance of unripe, ripe having the appearance of ripe.
"And how, monks, is a person unripe having the appearance of ripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is unripe having the appearance of ripe. Just as, monks, a mango is unripe having the appearance of ripe; I say this person is similar to that, monks.
"And how, monks, is a person ripe having the appearance of unripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is ripe having the appearance of unripe. Just as, monks, a mango is ripe having the appearance of unripe; I say this person is similar to that, monks.
"And how, monks, is a person unripe having the appearance of unripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is unripe having the appearance of unripe. Just as, monks, a mango is unripe having the appearance of unripe; I say this person is similar to that, monks.
"And how, monks, is a person ripe having the appearance of ripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is ripe having the appearance of ripe. Just as, monks, a mango is ripe having the appearance of ripe; I say this person is similar to that, monks. These, monks, are the four persons similar to mangoes existing and found in the world." The fifth.
6.
The Second Discourse on the Mango
7.
The Discourse on the Rat
107. "There are, monks, these four mice. What are the four? A digger but not a dweller, a dweller but not a digger, neither a digger nor a dweller, both a digger and a dweller - these, monks, are the four mice. Just so, monks, there are these four persons similar to mice existing and found in the world. Which four? A digger but not a dweller, a dweller but not a digger, neither a digger nor a dweller, both a digger and a dweller.
"And how, monks, is a person a digger but not a dweller? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is a digger but not a dweller. Just as that mouse, monks, is a digger but not a dweller; I say this person is similar to that, monks.
"And how, monks, is a person a dweller but not a digger? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is a dweller but not a digger. Just as that mouse, monks, is a dweller but not a digger; I say this person is similar to that, monks.
"And how, monks, is a person neither a digger nor a dweller? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is neither a digger nor a dweller. Just as that mouse, monks, is neither a digger nor a dweller; I say this person is similar to that, monks.
"And how, monks, is a person a maker of a deep hole and also a dweller? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is a maker of a deep hole and also a dweller. Just as that mouse, monks, is a maker of a deep hole and also a dweller; I say this person is similar to that, monks. These, monks, are the four persons similar to mice existing and found in the world." The seventh.
8.
The Discourse on the Ox
108. "Monks, there are these four oxen. Which four? One fierce towards its own herd but not towards another's herd, one fierce towards another's herd but not towards its own herd, one fierce towards both its own herd and another's herd, and one fierce towards neither its own herd nor another's herd - these, monks, are the four oxen. Just so, monks, there are these four persons similar to oxen existing and found in the world. Which four? One fierce towards one's own assembly but not towards another's assembly, one fierce towards another's assembly but not towards one's own assembly, one fierce towards both one's own assembly and another's assembly, and one fierce towards neither one's own assembly nor another's assembly.
And how, monks, is a person fierce towards one's own assembly but not towards another's assembly? Here, monks, a certain person is one who agitates one's own assembly but not another's assembly. Thus, monks, a person is fierce towards one's own assembly but not towards another's assembly. Just as that ox, monks, is fierce towards its own herd but not towards another's herd; I say this person is similar to that, monks.
And how, monks, is a person fierce towards another's assembly but not towards one's own assembly? Here, monks, a certain person is one who agitates another's assembly but not one's own assembly. Thus, monks, a person is fierce towards another's assembly but not towards one's own assembly. Just as that ox, monks, is fierce towards another's herd but not towards its own herd; I say this person is similar to that, monks.
And how, monks, is a person fierce towards both one's own assembly and another's assembly? Here, monks, a certain person is one who agitates one's own assembly and another's assembly. Thus, monks, a person is fierce towards both one's own assembly and another's assembly. Just as that ox, monks, is fierce towards both its own herd and another's herd; I say this person is similar to that, monks.
And how, monks, is a person fierce towards neither one's own assembly nor another's assembly? Here, monks, a certain person is one who agitates neither one's own assembly nor another's assembly. Thus, monks, a person is fierce towards neither one's own assembly nor another's assembly. Just as that ox, monks, is fierce towards neither its own herd nor another's herd; I say this person is similar to that, monks. These, monks, are the four persons similar to oxen existing and found in the world." The eighth.
9.
The Discourse on the Tree
109. "Monks, there are these four trees. Which four? Softwood with a softwood retinue, softwood with a heartwood retinue, heartwood with a softwood retinue, heartwood with a heartwood retinue - these, monks, are the four trees. Just so, monks, there are these four persons similar to trees existing and found in the world. Which four? Softwood with a softwood retinue, softwood with a heartwood retinue, heartwood with a softwood retinue, heartwood with a heartwood retinue.
"And how, monks, is a person softwood with a softwood retinue? Here, monks, a certain person is immoral, of bad character; and his assembly too is immoral, of bad character. Thus, monks, a person is softwood with a softwood retinue. Just as that tree, monks, is softwood with a softwood retinue; I say this person is similar to that, monks.
"And how, monks, is a person softwood with a heartwood retinue? Here, monks, a certain person is immoral, of bad character; but his assembly is virtuous, of good character. Thus, monks, a person is softwood with a heartwood retinue. Just as that tree, monks, is softwood with a heartwood retinue; I say this person is similar to that, monks.
"And how, monks, is a person heartwood with a softwood retinue? Here, monks, a certain person is virtuous, of good character; but his assembly is immoral, of bad character. Thus, monks, a person is heartwood with a softwood retinue. Just as that tree, monks, is heartwood with a softwood retinue; I say this person is similar to that, monks.
"And how, monks, is a person heartwood with a heartwood retinue? Here, monks, a certain person is virtuous, of good character; and his assembly too is virtuous, of good character. Thus, monks, a person is heartwood with a heartwood retinue. Just as that tree, monks, is heartwood with a heartwood retinue; I say this person is similar to that, monks. These, monks, are the four persons similar to trees existing and found in the world." The ninth.
10.
The Discourse on the Venomous Snake
110. "Monks, there are these four venomous snakes. Which four? One whose venom has come but is not terrible, one whose venom is terrible but has not come, one whose venom has come and is terrible, and one whose venom has neither come nor is terrible - these, monks, are the four venomous snakes. Just so, monks, there are these four persons similar to venomous snakes existing and found in the world. Which four? One whose venom has come but is not terrible, one whose venom is terrible but has not come, one whose venom has come and is terrible, and one whose venom has neither come nor is terrible.
And how, monks, is a person one whose venom has come but is not terrible? Here, monks, a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. Thus, monks, a person is one whose venom has come but is not terrible. Just as that venomous snake, monks, whose venom has come but is not terrible; I say this person is similar to that, monks.
And how, monks, is a person one whose venom is terrible but has not come? Here, monks, a certain person does not indeed become angry repeatedly. And that wrath of his underlies him for a long time. Thus, monks, a person is one whose venom is terrible but has not come. Just as that venomous snake, monks, whose venom is terrible but has not come; I say this person is similar to that, monks.
And how, monks, is a person one whose venom has come and is terrible? Here, monks, a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. Thus, monks, a person is one whose venom has come and is terrible. Just as that venomous snake, monks, whose venom has come and is terrible; I say this person is similar to that, monks.
And how, monks, is a person one whose venom has neither come nor is terrible? Here, monks, a certain person does not indeed become angry repeatedly. But that wrath of his does not underlie him for a long time. Thus, monks, a person is one whose venom has neither come nor is terrible. Just as that venomous snake, monks, whose venom has neither come nor is terrible; I say this person is similar to that, monks. These, monks, are the four persons similar to venomous snakes existing and found in the world." The tenth.
The Rain Cloud Chapter is the first.
Its summary:
Mice, Oxen, Trees, with Venomous Snakes - these are ten.