5.
The Chapter on the Great Sacrifice
1.
The Discourse on the Seven Stations of Consciousness
44. "There are, monks, these seven stations of consciousness. Which are the seven? There are, monks, beings different in body and different in perception, just as human beings, some gods, and some beings in states of misfortune. This is the first station of consciousness.
"There are, monks, beings different in body and identical in perception, just as the gods of Brahmā's retinue who are first reborn. This is the second station of consciousness.
"There are, monks, beings identical in body and different in perception, just as the radiant gods. This is the third station of consciousness.
"There are, monks, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth station of consciousness.
"There are, monks, beings who, with the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' have reached the plane of infinite space. This is the fifth station of consciousness.
"There are, monks, beings who, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' have reached the plane of infinite consciousness. This is the sixth station of consciousness.
"There are, monks, beings who, having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' have reached the plane of nothingness. This is the seventh station of consciousness. These, monks, are the seven stations of consciousness." The first.
2.
The Discourse on the Requisites of Concentration
45. "Monks, there are these seven accessories of concentration. Which seven? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness. That, monks, unified focus of mind which is equipped with these seven factors - this is called, monks, noble right concentration with its proximate cause and also with its accessories." The second.
3.
The First Discourse on Fire
46. "Monks, there are these seven fires. Which seven? The fire of lust, the fire of hate, the fire of delusion, the fire worthy of offerings, the householder's fire, the fire worthy of gifts, the wood fire - these, monks, are the seven fires." The third.
4.
The Second Discourse on Fire
47. Now at that time a great sacrifice had been set aside for the brahmin Uggatasarīra. Five hundred bulls had been brought to the sacrificial post for the sacrifice, five hundred bullocks had been brought to the sacrificial post for the sacrifice, five hundred heifers had been brought to the sacrificial post for the sacrifice, five hundred goats had been brought to the sacrificial post for the sacrifice, five hundred rams had been brought to the sacrificial post for the sacrifice. Then the brahmin Uggatasarīra 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 Uggatasarīra said this to the Blessed One -
"I have heard this, Master Gotama, that the taking up of fire and the raising of the sacrificial post is of great fruit and great benefit." "I too have heard this, brahmin, that the taking up of fire and the raising of the sacrificial post is of great fruit and great benefit." For the second time the brahmin Uggatasarīra... etc. For the third time the brahmin Uggatasarīra said this to the Blessed One - "I have heard this, Master Gotama, that the taking up of fire and the raising of the sacrificial post is of great fruit and great benefit." "I too have heard this, brahmin, that the taking up of fire and the raising of the sacrificial post is of great fruit and great benefit." "This, Master Gotama, agrees between Master Gotama and us, that is to say, in every respect."
When this was said, the Venerable Ānanda said this to the brahmin Uggatasarīra - "Indeed, brahmin, Truth-finders should not be asked thus - 'I have heard this, Master Gotama, that the taking up of fire and the raising of the sacrificial post is of great fruit and great benefit.' Thus, brahmin, Truth-finders should be asked - 'I, venerable sir, wish to take up fire, I wish to raise the sacrificial post. Let the Blessed One exhort me, venerable sir. Let the Blessed One instruct me, venerable sir, in what would be for my welfare and happiness for a long time.'"
Then the brahmin Uggatasarīra said this to the Blessed One - "I, Master Gotama, wish to take up fire, I wish to raise the sacrificial post. Let Master Gotama exhort me. Let Master Gotama instruct me in what would be for my welfare and happiness for a long time."
"Brahmin, one taking up fire and raising the sacrificial post, even before the sacrifice, raises three knives that are unwholesome, with painful consequences, with painful results. What three? The bodily knife, the verbal knife, the mental knife. Brahmin, one taking up fire and raising the sacrificial post, even before the sacrifice, produces such a thought - 'Let this many bulls be slaughtered for the sacrifice, let this many bullocks be slaughtered for the sacrifice, let this many heifers be slaughtered for the sacrifice, let this many goats be slaughtered for the sacrifice, let this many rams be slaughtered for the sacrifice.' He, thinking 'I am making merit,' makes demerit; thinking 'I am doing what is wholesome,' does what is unwholesome; thinking 'I am seeking the path to a fortunate destination,' seeks the path to an unfortunate destination. Brahmin, one taking up fire and raising the sacrificial post, even before the sacrifice, raises this first mental knife that is unwholesome, with painful consequences, with painful results.
"Furthermore, brahmin, one kindling the fire, raising up the sacrificial post, even before the sacrifice speaks thus - 'Let this many bulls be slaughtered for the sacrifice, let this many bullocks be slaughtered for the sacrifice, let this many heifers be slaughtered for the sacrifice, let this many goats be slaughtered for the sacrifice, let this many rams be slaughtered for the sacrifice.' He, thinking 'I am making merit,' makes demerit; thinking 'I am doing what is wholesome,' does what is unwholesome; thinking 'I am seeking the path to a fortunate destination,' seeks the path to an unfortunate destination. Brahmin, one kindling the fire, raising up the sacrificial post, even before the sacrifice raises up this second verbal knife, unwholesome, with painful consequences, with painful results.
"Furthermore, brahmin, one kindling the fire, raising up the sacrificial post, even before the sacrifice himself first undertakes to slaughter bulls for the sacrifice, himself first undertakes to slaughter bullocks for the sacrifice, himself first undertakes to slaughter heifers for the sacrifice, himself first undertakes to slaughter goats for the sacrifice, himself first undertakes to slaughter rams for the sacrifice. He, thinking 'I am making merit,' makes demerit; thinking 'I am doing what is wholesome,' does what is unwholesome; thinking 'I am seeking the path to a fortunate destination,' seeks the path to an unfortunate destination. Brahmin, one kindling the fire, raising up the sacrificial post, even before the sacrifice raises up this third bodily knife, unwholesome, with painful consequences, with painful results. Brahmin, one kindling the fire, raising up the sacrificial post, even before the sacrifice raises up these three knives, unwholesome, with painful consequences, with painful results.
"These three fires, brahmin, are to be abandoned, to be avoided, not to be cultivated. Which three? The fire of lust, the fire of hate, the fire of delusion.
"And why, brahmin, is this fire of lust to be abandoned, to be avoided, not to be cultivated? One who is lustful, brahmin, overcome by lust, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Therefore this fire of lust is to be abandoned, to be avoided, not to be cultivated.
"And why, brahmin, is this fire of hate to be abandoned, to be avoided, not to be cultivated? One who is hateful, brahmin, overcome by hate, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Therefore this fire of hate is to be abandoned, to be avoided, not to be cultivated.
"And why, brahmin, is this fire of delusion to be abandoned, to be avoided, not to be cultivated? One who is deluded, brahmin, overcome by delusion, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Therefore this fire of delusion is to be abandoned, to be avoided, not to be cultivated. These three fires, brahmin, are to be abandoned, to be avoided, not to be cultivated.
"Three fires, brahmin, having honoured, having respected, having revered, having venerated, should be rightly maintained in happiness. Which three? The fire worthy of offerings, the householder's fire, the fire worthy of gifts.
"And which, brahmin, is the fire worthy of offerings? Here, brahmin, whoever are your mother or father, this is called, brahmin, the fire worthy of offerings. What is the reason for this? From them, brahmin, one has come forth, has arisen; therefore this fire worthy of offerings, having honoured, having respected, having revered, having venerated, should be rightly maintained in happiness.
"And what, brahmin, is the householder's fire? Here, brahmin, those who are one's sons or wives or slaves or servants or labourers, this is called, brahmin, the householder's fire. Therefore this householder's fire should be honoured, respected, revered, venerated, and rightly maintained with happiness.
"And what, brahmin, is the fire worthy of gifts? Here, brahmin, those ascetics and brahmins who abstain from other doctrines, who are established in patience and meekness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final quenching, this is called, brahmin, the fire worthy of gifts. Therefore this fire worthy of gifts should be honoured, respected, revered, venerated, and rightly maintained with happiness. These, brahmin, are the three fires that should be honoured, respected, revered, venerated, and rightly maintained with happiness.
"But this wood fire, brahmin, should be kindled from time to time, should be looked upon with indifference from time to time, should be extinguished from time to time, should be put aside from time to time."
When this was said, the brahmin Uggatasarīra said this to the Blessed One - "Excellent, Master Gotama! Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life. I, Master Gotama, release five hundred bulls, I give them life; I release five hundred bullocks, I give them life; I release five hundred heifers, I give them life; I release five hundred goats, I give them life; I release five hundred rams, I give them life. Let them eat green grass, let them drink cool water, and let a cool breeze blow upon them." The fourth.
5.
The First Discourse on Perception
48. "Monks, these seven perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal.
Which are the seven? Perception of foulness, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering. These, monks, are the seven perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The fifth.
6.
The Second Discourse on Perception
49. "Monks, these seven perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. Which are the seven? Perception of foulness, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering. These, monks, are the seven perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal.
"'Perception of foulness, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal.' Thus indeed this was said. Dependent on what was this said? For a monk, monks, dwelling frequently with a mind accustomed to the perception of foulness, the mind draws back from engaging in sexual intercourse, shrinks back, turns away, does not extend towards it; either equanimity or loathsomeness becomes established. Just as, monks, a cock's feather or a strip of sinew thrown into a fire draws back, shrinks back, turns away, does not extend. Just so, monks, for a monk dwelling frequently with a mind accustomed to the perception of foulness, the mind draws back from engaging in sexual intercourse, shrinks back, turns away, does not extend towards it; either equanimity or loathsomeness becomes established.
If, monks, for a monk dwelling frequently with a mind accustomed to the perception of foulness, the mind flows towards engaging in sexual intercourse and non-loathsomeness becomes established; this should be known by that monk, monks: 'The perception of foulness has not been developed by me, there is no distinction in me from before to after, I have not attained the power of meditative development.' Thus he is fully aware there. But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of foulness, the mind draws back from engaging in sexual intercourse, shrinks back, turns away, does not extend towards it; either equanimity or loathsomeness becomes established; this should be known by that monk, monks: 'The perception of foulness has been well developed by me, there is a distinction in me from before to after, I have attained the power of meditative development.' Thus he is fully aware there. 'Perception of foulness, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"'Perception of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal.' Thus indeed this was said. Dependent on what was this said? For a monk, monks, dwelling frequently with a mind accustomed to the perception of death, the mind draws back from attachment to life, shrinks back, turns away, does not extend towards it; either equanimity or loathsomeness becomes established. Just as, monks, a cock's feather or a strip of sinew thrown into a fire draws back, shrinks back, turns away, does not extend. Just so, monks, for a monk dwelling frequently with a mind accustomed to the perception of death, the mind draws back from attachment to life, shrinks back, turns away, does not extend towards it; either equanimity or loathsomeness becomes established.
If, monks, for a monk dwelling frequently with a mind accustomed to the perception of death, the mind flows towards attachment to life and non-loathsomeness becomes established; this should be known by that monk, monks: 'The perception of death has not been developed by me, there is no distinction in me from before to after, I have not attained the power of meditative development.' Thus he is fully aware there. But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of death, the mind draws back from attachment to life, shrinks back, turns away, does not extend towards it; either equanimity or loathsomeness becomes established; this should be known by that monk, monks: 'The perception of death has been well developed by me, there is a distinction in me from before to after, I have attained the power of meditative development.' Thus he is fully aware there. 'Perception of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"'Perception of repulsiveness in food, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal.' Thus indeed this was said. Dependent on what was this said? For a monk, monks, dwelling frequently with a mind accustomed to the perception of repulsiveness in food, the mind draws back from craving for flavour, etc. either equanimity or loathsomeness becomes established. Just as, monks, a cock's feather or a strip of sinew thrown into a fire draws back, shrinks back, turns away, does not extend. Just so, monks, for a monk dwelling frequently with a mind accustomed to the perception of repulsiveness in food, the mind draws back from craving for flavour, etc. either equanimity or loathsomeness becomes established.
"If, monks, for a monk dwelling frequently with a mind accustomed to the perception of repulsiveness in food, the mind flows towards craving for flavour and non-loathsomeness becomes established; this should be known by that monk, monks: 'The perception of repulsiveness in food is not developed by me, there is no distinction in me from before to after, the power of meditative development has not been attained by me.' Thus he is fully aware there. But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of repulsiveness in food, the mind draws back from craving for flavour, etc. equanimity or loathsomeness becomes established; this should be known by that monk, monks: 'The perception of repulsiveness in food is well developed by me, there is a distinction in me from before to after, the power of meditative development has been attained by me.' Thus he is fully aware there. 'The perception of repulsiveness in food, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"'The perception of discontent with the whole world, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus indeed this was said. Dependent on what was this said? For a monk dwelling frequently with a mind accustomed to the perception of discontent with the whole world, monks, the mind draws back from the world's manifold attractions, etc. Just as, monks, etc. it draws back, shrinks away, turns away, does not extend. Just so, monks, for a monk dwelling frequently with a mind accustomed to the perception of discontent with the whole world, the mind draws back from the world's manifold attractions, shrinks away, turns away, does not extend; equanimity or loathsomeness becomes established.
"If, monks, for a monk dwelling frequently with a mind accustomed to the perception of discontent with the whole world, the mind flows towards the world's manifold attractions and non-loathsomeness becomes established; this should be known by that monk, monks: 'The perception of discontent with the whole world is not developed by me, there is no distinction in me from before to after, the power of meditative development has not been attained by me.' Thus he is fully aware there. But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of discontent with the whole world, the mind draws back from the world's manifold attractions, etc. equanimity or loathsomeness becomes established; this should be known by that monk, monks: 'The perception of discontent with the whole world is well developed by me, there is a distinction in me from before to after, the power of meditative development has been attained by me.' Thus he is fully aware there. 'The perception of discontent with the whole world, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"'The perception of impermanence, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus indeed this was said. Dependent on what was this said? For a monk dwelling frequently with a mind accustomed to the perception of impermanence, monks, the mind draws back from material gain, honour, and fame, etc. either equanimity or loathsomeness becomes established. Just as, monks, a cock's feather or a strip of sinew thrown into a fire draws back, shrinks away, turns away, does not extend. Just so, monks, for a monk dwelling frequently with a mind accustomed to the perception of impermanence, the mind draws back from material gain, honour, and fame, etc. either equanimity or loathsomeness becomes established.
"If, monks, for a monk dwelling frequently with a mind accustomed to the perception of impermanence, the mind flows towards material gain, honour, and fame and non-loathsomeness becomes established; this should be known by that monk, monks: 'The perception of impermanence is not developed by me, there is no distinction in me from before to after, the power of meditative development has not been attained by me.' Thus he is fully aware there. But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of impermanence, the mind draws back from material gain, honour, and fame, shrinks away, turns away, does not extend; equanimity or loathsomeness becomes established; this should be known by that monk, monks: 'The perception of impermanence is well developed by me, there is a distinction in me from before to after, the power of meditative development has been attained by me.' Thus he is fully aware there. 'The perception of impermanence, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"'Perception of suffering in what is impermanent, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus indeed this was said. Dependent on what was this said? For a monk dwelling frequently with a mind accustomed to the perception of suffering in what is impermanent, a sharp perception of fear is present regarding sloth, idleness, laxity, heedlessness, non-pursuit, and non-reviewing, just as, monks, towards a murderer with drawn sword.
"If, monks, for a monk dwelling frequently with a mind accustomed to the perception of suffering in what is impermanent, a sharp perception of fear is not present regarding sloth, idleness, laxity, heedlessness, non-pursuit, and non-reviewing, just as, monks, towards a murderer with drawn sword. This should be known by that monk, monks: 'The perception of suffering in what is impermanent is not developed by me, there is no distinction in me from before to after, the power of meditative development has not been attained by me.' Thus he is fully aware there. But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of suffering in what is impermanent, a sharp perception of fear is present regarding sloth, idleness, laxity, heedlessness, non-pursuit, and non-reviewing, just as, monks, towards a murderer with drawn sword. This should be known by that monk, monks: 'The perception of suffering in what is impermanent is well developed by me, there is a distinction in me from before to after, the power of meditative development has been attained by me.' Thus he is fully aware there. 'Perception of suffering in what is impermanent, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"'Perception of non-self in what is suffering, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus indeed this was said. Dependent on what was this said? For a monk dwelling frequently with a mind accustomed to the perception of non-self in what is suffering, the mind becomes free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated.
"If, monks, for a monk dwelling frequently with a mind accustomed to the perception of non-self in what is suffering, the mind does not become free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated. This should be known by that monk, monks: 'The perception of non-self in what is suffering is not developed by me, there is no distinction in me from before to after, the power of meditative development has not been attained by me.' Thus he is fully aware there.
"But if, monks, for a monk dwelling frequently with a mind accustomed to the perception of non-self in what is suffering, the mind becomes free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated. This should be known by that monk, monks: 'The perception of non-self in what is suffering is well developed by me, there is a distinction in me from before to after, the power of meditative development has been attained by me.' Thus he is fully aware there. 'Perception of non-self in what is suffering, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal' - thus what was said, this was said dependent on that.
"These, monks, are the seven perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The sixth.
7.
The Discourse on Sexual Intercourse
50. Then the brahmin Jāṇussoṇi 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 Jāṇussoṇi said this to the Blessed One - "Does Master Gotama also claim to be one leading the holy life?" "Whatever, brahmin, one speaking rightly would say - 'He lives the holy life that is unbroken, without gaps, spotless, unblemished, complete and pure' - that, brahmin, one speaking rightly would say of me - 'For I, brahmin, live the holy life that is unbroken, without gaps, spotless, unblemished, complete and pure.'" "But what, Master Gotama, is a break, a gap, a spot, a blemish in the holy life?"
"Here, brahmin, a certain ascetic or brahmin, while claiming to be rightly leading the holy life, does not indeed engage in sexual intercourse with a woman; but he consents to being rubbed, massaged, bathed and shampooed by a woman. He enjoys it, desires it, and finds satisfaction on account of it. This too, brahmin, is a break, a gap, a spot, a blemish in the holy life. This one is called, brahmin, one who lives the holy life impurely, bound by the bondage of sexual intercourse; he is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is not released from suffering, I say.
"Furthermore, brahmin, here a certain ascetic or brahmin, while claiming to be rightly leading the holy life, does not indeed engage in sexual intercourse with a woman, nor does he consent to being rubbed, massaged, bathed and shampooed by a woman; but he jokes, plays and sports with a woman, etc. nor does he joke, play and sport with a woman; but he gazes upon and looks at a woman's eye with his own eye, etc. nor does he gaze upon and look at a woman's eye with his own eye; but he hears the sound of a woman through a wall or through a rampart, whether laughing, speaking, singing or crying, etc. nor does he hear the sound of a woman through a wall or through a rampart, whether laughing, speaking, singing or crying; but he recollects those former laughing, talking and playing together with a woman, etc. nor does he recollect those former laughing, talking and playing together with a woman; but he sees a householder or a householder's son endowed and furnished with the five types of sensual pleasure, indulging himself, etc. nor does he see a householder or a householder's son endowed and furnished with the five types of sensual pleasure, indulging himself; but he lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity.' He enjoys it, desires it, and finds satisfaction on account of it. This too, brahmin, is a break, a gap, a spot, a blemish in the holy life. This one is called, brahmin, one who lives the holy life impurely, bound by the bondage of sexual intercourse; he is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is not released from suffering, I say.
"As long as I, brahmin, regarded any one of these seven bondages of sexual intercourse as not abandoned in myself, I did not acknowledge, brahmin, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment.
"But when I, brahmin, did not regard any one of these seven bondages of sexual intercourse as not abandoned in myself, then I acknowledged, brahmin, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. 'And knowledge and vision arose in me: "Unshakable is my liberation, this is the last birth, there is now no more rebirth."'"
When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "Excellent, Master Gotama! Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The seventh.
8.
The Discourse on Bondage
51. "I will teach you, monks, an exposition of the Teaching on union and separation. Listen to that, etc. And what, monks, is that exposition of the Teaching on union and separation?
"A woman, monks, internally attends to the femininity faculty - feminine behaviour, feminine deportment, feminine manner, feminine desire, feminine voice, feminine adornment. She finds pleasure in that, she delights in that. She, having found pleasure in that, delighting in that, externally attends to the masculinity faculty - masculine behaviour, masculine deportment, masculine manner, masculine desire, masculine voice, masculine adornment. She finds pleasure in that, she delights in that. She, having found pleasure in that, delighting in that, wishes for external union. And whatever happiness and pleasure arises for her by reason of union, that too she wishes for. Beings, monks, delighting in femininity, have gone to union with men. Thus, monks, a woman does not go beyond femininity.
"A man, monks, internally attends to the masculinity faculty - masculine behaviour, masculine deportment, masculine manner, masculine desire, masculine voice, masculine adornment. He finds pleasure in that, he delights in that. He, having found pleasure in that, delighting in that, externally attends to the femininity faculty - feminine behaviour, feminine deportment, feminine manner, feminine desire, feminine voice, feminine adornment. He finds pleasure in that, he delights in that. He, having found pleasure in that, delighting in that, wishes for external union. And whatever happiness and pleasure arises for him by reason of union, that too he wishes for. Beings, monks, delighting in masculinity, have gone to union with women. Thus, monks, a man does not go beyond masculinity. Thus, monks, there is union.
"And how, monks, is there separation? A woman, monks, does not internally attend to the femininity faculty - feminine behaviour, feminine deportment, feminine manner, feminine desire, feminine voice, feminine adornment. She does not find pleasure in that, she does not delight in that. She, not having found pleasure in that, not delighting in that, does not externally attend to the masculinity faculty - masculine behaviour, masculine deportment, masculine manner, masculine desire, masculine voice, masculine adornment. She does not find pleasure in that, she does not delight in that. She, not having found pleasure in that, not delighting in that, does not wish for external union. And whatever happiness and pleasure arises for her by reason of union, that too she does not wish for. Beings, monks, not delighting in femininity, have gone to separation from men. Thus, monks, a woman goes beyond femininity.
"A man, monks, does not attend to the masculinity faculty internally - masculine behaviour, masculine deportment, masculine manner, masculine desire, masculine voice, masculine adornment. He does not find pleasure there, he does not delight there. He, not finding pleasure there, not delighting there, does not attend to the femininity faculty externally - feminine behaviour, feminine deportment, feminine manner, feminine desire, feminine voice, feminine adornment. He does not find pleasure there, does not delight there. He, not finding pleasure there, not delighting there, does not wish for union externally. And whatever happiness and pleasure arises due to union, that too he does not wish for. Beings, monks, not delighting in masculinity, have gone to separation from women. Thus, monks, a man goes beyond masculinity. Thus, monks, there is separation. This, monks, is the exposition of the Teaching on union and separation." The eighth.
9.
The Discourse on Giving Rich in Result
52. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond. Then several lay followers of Campā approached the Venerable Sāriputta; having approached, they paid respect to the Venerable Sāriputta and sat down to one side. Seated to one side, the lay followers of Campā said this to the Venerable Sāriputta - "It has been a long time, venerable sir, since we have heard a talk on the Teaching in the presence of the Blessed One. It would be good, venerable sir, if we could receive a talk on the Teaching in the presence of the Blessed One for hearing." "If so, friends, you should come on the uposatha day, perhaps you might receive a talk on the Teaching in the presence of the Blessed One for hearing." "Yes, venerable sir," the lay followers of Campā, having replied to the Venerable Sāriputta, rose from their seats, paid respect to the Venerable Sāriputta, circumambulated him keeping him on their right, and departed.
Then the lay followers of Campā on the uposatha day approached the Venerable Sāriputta; having approached, they paid respect to the Venerable Sāriputta and stood to one side. Then the Venerable Sāriputta together with those lay followers of Campā approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -
"Could it be, venerable sir, that for a certain person here the same gift given is not of great fruit, not of great benefit; but could it be, venerable sir, that for a certain person here the same gift given is of great fruit, of great benefit?" "It could be, Sāriputta, that for a certain person here the same gift given is not of great fruit, not of great benefit; but it could be, Sāriputta, that for a certain person here the same gift given is of great fruit, of great benefit." "What, venerable sir, is the cause, what is the condition, whereby for a certain person here the same gift given is not of great fruit, not of great benefit; what, venerable sir, is the cause, what is the condition, whereby for a certain person here the same gift given is of great fruit, of great benefit?"
"Here, Sāriputta, a certain person gives a gift with expectation, gives a gift with mind bound to the result, gives a gift expecting storage, gives a gift thinking 'I will enjoy this after death.' He gives that gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. What do you think, Sāriputta, would a certain person here give such a gift?" "Yes, venerable sir."
"In that case, Sāriputta, he who gives a gift with expectation, gives a gift with mind bound to the result, gives a gift expecting storage, gives a gift thinking 'I will enjoy this after death.' He, having given that gift, upon the body's collapse at death, is reborn in the company of the gods ruled by the four great kings. He, having exhausted that action, that supernormal power, that fame, that sovereignty, is one who returns, one who comes back to this state of being.
"Here again, Sāriputta, a certain person does not indeed give a gift with expectation, does not give a gift with mind bound to the result, does not give a gift expecting storage, does not give a gift thinking 'I will enjoy this after death'; but rather gives a gift thinking 'giving is good', etc. nor does he give a gift thinking 'giving is good'; but rather gives a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline', etc. nor does he give a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline'; but rather gives a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook', etc. nor does he give a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook'; but rather gives a gift thinking 'just as those ancient sages had those great sacrifices, as follows - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this sharing of gifts be for me', etc. nor does he give a gift thinking 'just as those ancient sages had those great sacrifices, as follows - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this sharing of gifts be for me'; but rather gives a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise', etc. nor does he give a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise'; but rather gives a gift as an ornament and accessory for the mind. He gives that gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. What do you think, Sāriputta, would a certain person here give such a gift?" "Yes, venerable sir."
"In this case, Sāriputta, one who does not indeed give a gift with expectation; does not give a gift with a mind bound to the result; does not give a gift looking for storage; does not give a gift thinking 'I will enjoy this after death'; nor does he give a gift thinking 'giving is good'; nor does he give a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline'; nor does he give a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook'; nor does he give a gift thinking 'just as those ancient sages had those great sacrifices, as follows - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this sharing of gifts be for me'; nor does he give a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise'; but rather gives a gift as an ornament and accessory for the mind. He, having given that gift, upon the body's collapse at death, is reborn in the company of the gods of Brahmā's company. He, having exhausted that action, that supernormal power, that fame, that sovereignty, becomes a non-returner, one who does not come back to this state of being. This, Sāriputta, is the cause, this is the condition, whereby for some person here the same kind of gift given is not of great fruit, not of great benefit. But this, Sāriputta, is the cause, this is the condition, whereby for some person here the same kind of gift given is of great fruit and great benefit." The ninth.
10.
The Discourse on Nanda's Mother
53. Thus have I heard - On one occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were wandering on a journey in the Southern Hills together with a large Community of monks. Now at that time the female lay follower Nandamātā of Veḷukaṇḍaka, having risen towards the break of dawn, was reciting the Pārāyana with her voice.
Now at that time the great king Vessavaṇa was going from the northern direction to the southern direction on some business. The great king Vessavaṇa heard the female lay follower Nandamātā reciting the Pārāyana with her voice, and having heard, he stood waiting for the end of the talk.
Then the female lay follower Nandamātā, having recited the Pārāyana with her voice, remained silent. Then the great king Vessavaṇa, having understood that the female lay follower Nandamātā's talk had ended, gave thanks - "Good, sister, good, sister!" "But who is this, dear one?" "I am your brother, sister, Vessavaṇa, the great king." "Good, dear one, then let this exposition of the Teaching that I have recited be a gift of hospitality for you." "Good, sister, let this indeed be a gift of hospitality for me. Tomorrow the Community of monks headed by Sāriputta and Moggallāna, who have not yet had their morning meal, will come to Veḷukaṇḍaka; having served that Community of monks, you should dedicate the offering to me. This indeed will be a gift of hospitality for me."
Then the female lay follower Nandamātā, after that night had passed, had superior solid and soft food prepared at her own dwelling. Then the Community of monks headed by Sāriputta and Moggallāna, who had not yet had their morning meal, arrived at Veḷukaṇḍaka. Then the female lay follower Nandamātā addressed a certain man - "Come, my good man, having gone to the monastery, announce the time to the Community of monks - 'It is time, venerable sirs, the meal is ready at the dwelling of the mistress Nandamātā.'" "Yes, lady," that man, having assented to the female lay follower Nandamātā, having gone to the monastery, announced the time to the Community of monks - "It is time, venerable sirs, the meal is ready at the dwelling of the mistress Nandamātā." Then the Community of monks headed by Sāriputta and Moggallāna, having dressed in the earlier period of the day, taking their bowls and robes, approached the dwelling of the female lay follower Nandamātā; having approached, he sat down on the prepared seat. Then the female lay follower Nandamātā with her own hand satisfied and served the Community of monks headed by Sāriputta and Moggallāna with superior solid and soft food.
Then the female lay follower Nandamātā, when the Venerable Sāriputta had finished eating and had removed his hand from the bowl, sat down to one side. To the female lay follower Nandamātā seated to one side, the Venerable Sāriputta said this - "But who, Nandamātā, announced to you the arrival of the Community of monks?"
"Here I, venerable sir, having risen towards the break of dawn, having recited the Pārāyana with my voice, remained silent. Then, venerable sir, the great king Vessavaṇa, having understood that my talk had ended, gave thanks - 'Good, sister, good, sister!' 'But who is this, dear one?' 'I am your brother, sister, Vessavaṇa, the great king.' 'Good, dear one, then let this exposition of the Teaching that I have recited be a gift of hospitality for you.' 'Good, sister, let this indeed be a gift of hospitality for me. Tomorrow the Community of monks headed by Sāriputta and Moggallāna, who have not yet had their morning meal, will come to Veḷukaṇḍaka; having served that Community of monks, you should dedicate the offering to me. This indeed will be a gift of hospitality for me.' Whatever merit and great merit there is in this gift, venerable sir, may that be for the happiness of the great king Vessavaṇa."
"Wonderful, Nandamātā, marvellous, Nandamātā! Inasmuch as you will converse face to face with the Great King Vessavaṇa, a young god of such great supernormal power, of such great influence."
"This is not, venerable sir, my only wonderful and marvellous quality. There is another wonderful and marvellous quality of mine. Here, venerable sir, I had an only son named Nanda, dear and agreeable. The kings, having found some pretext, forcibly deprived him of life. But when that boy was being seized or was seized, was being killed or was killed, was being slain or was slain, I do not know of any alteration of my mind." "Wonderful, Nandamātā, marvellous, Nandamātā! Inasmuch as you will purify even the arising of consciousness."
"This is not, venerable sir, my only wonderful and marvellous quality. There is another wonderful and marvellous quality of mine. Here, venerable sir, my husband, having died, was reborn in a certain realm of demons. He revealed himself to me in that very former individual existence. But I do not know of any alteration of my mind on that account." "Wonderful, Nandamātā, marvellous, Nandamātā! Inasmuch as you will purify even the arising of consciousness."
"This is not, venerable sir, my only wonderful and marvellous quality. There is another wonderful and marvellous quality of mine. Since I, venerable sir, was brought as a young woman to my husband when he was still young, I do not know of having transgressed against my husband even in thought, how much less with the body!" "Wonderful, Nandamātā, marvellous, Nandamātā! Inasmuch as you will purify even the arising of consciousness."
"This is not, venerable sir, my only wonderful and marvellous quality. There is another wonderful and marvellous quality of mine. Since I, venerable sir, acknowledged myself as a female lay follower, I do not know of having intentionally transgressed any training rule." "Wonderful, Nandamātā, marvellous, Nandamātā!"
"This is not, venerable sir, my only wonderful and marvellous quality. There is another wonderful and marvellous quality of mine. Here I, venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, I enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of seclusion. With the fading away of rapture, I dwell equanimous, mindful and fully aware, and I experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, I enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity." "Wonderful, Nandamātā, marvellous, Nandamātā!"
"This is not, venerable sir, my only wonderful and marvellous quality. There is another wonderful and marvellous quality of mine. These five lower mental fetters, venerable sir, that have been taught by the Blessed One, I do not regard any of them as not abandoned in myself." "Wonderful, Nandamātā, marvellous, Nandamātā!"
Then the Venerable Sāriputta, having instructed, encouraged, inspired, and gladdened the female lay follower Nandamātā with a talk on the Teaching, rose from his seat and departed. The tenth.
The Great Sacrifice Chapter is the fifth.
Its summary:
Sexual intercourse, bondage, giving, with Nandamātā these are ten.
The First Fifty is complete.