7.
The Great Chapter
1.
The Discourse on Shame and Moral Fear
65. "Monks, when shame and moral fear is absent, for one failing in shame and moral fear, sense restraint has its proximate cause destroyed; when sense restraint is absent, for one failing in sense restraint, morality has its proximate cause destroyed; when morality is absent, for one failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, monks, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark, its softwood, and its heartwood do not go to fulfilment. Just so, monks, when shame and moral fear is absent, for one failing in shame and moral fear, sense restraint has its proximate cause destroyed; when sense restraint is absent, for one failing in sense restraint, morality has its proximate cause destroyed; when morality is absent, for one failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed.
"Monks, when shame and moral fear is present, for one accomplished in shame and moral fear, sense restraint is accomplished in its proximate cause; when sense restraint is present, for one accomplished in sense restraint, morality is accomplished in its proximate cause; when morality is present, for one accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, monks, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark, its softwood, and its heartwood go to fulfilment. Just so, monks, when shame and moral fear is present, for one accomplished in shame and moral fear, is accomplished in its proximate cause, etc. knowledge and vision of liberation." The first.
2.
The Discourse on the Seven Suns
66. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in Ambapālī's grove. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Impermanent, monks, are activities; inconstant, monks, are activities; without comfort, monks, are activities. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated.
"Sineru, monks, the king of mountains, is eighty-four thousand yojanas in length, eighty-four thousand yojanas in breadth, eighty-four thousand yojanas plunged into the great ocean, eighty-four thousand yojanas risen above the great ocean. There comes a time, monks, when at some time after a very long period has passed, for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, the rain god does not rain. When the rain god does not rain, monks, whatever seed-plants and growing plants, medicinal herbs, grasses, and forest trees, they dry up, wither away, and cease to exist. Thus impermanent, monks, are activities; thus inconstant, monks, are activities, etc. enough to become liberated.
"There comes a time, monks, when at some time after a very long period has passed, a second sun appears. With the appearance of the second sun, monks, whatever rivulets and small pools, they dry up, wither away, and cease to exist. Thus impermanent, monks, are activities, etc. enough to become liberated.
"There comes a time, monks, when at some time after a very long period has passed, a third sun appears. With the appearance of the third sun, monks, whatever great rivers, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, they dry up, wither away, and cease to exist. Thus impermanent, monks, are activities, etc. enough to become liberated.
"There comes a time, monks, when at some time after a very long period has passed, a fourth sun appears. With the appearance of the fourth sun, monks, those great lakes from which these great rivers flow, as follows - Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākinī, they dry up, wither away, and cease to exist. Thus impermanent, monks, are activities, etc. enough to become liberated.
"There comes a time, monks, when at some time after a very long period has passed, a fifth sun appears. With the appearance of the fifth sun, monks, the waters in the great ocean recede one hundred yojanas, the waters in the great ocean recede two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, seven hundred yojanas the waters in the great ocean recede; the water in the great ocean stands at seven palm-tree depths, at six palm-tree depths, at five palm-tree depths, at four palm-tree depths, at three palm-tree depths, at two palm-tree depths, at one palm-tree depth the water in the great ocean stands; the water in the great ocean stands at seven man-heights, at six man-heights, at five man-heights, at four man-heights, at three man-heights, at two man-heights, at one man-height, at half a man-height, at waist-depth, at knee-depth, at ankle-depth the water in the great ocean stands. Just as, monks, in the autumn season, when the sky rains with large drops, here and there waters stand in cow's hoofprints; just so, monks, here and there ankle-deep waters stand in the great ocean. With the appearance of the fifth sun, monks, there is not even a finger-joint's depth of water in the great ocean. Thus impermanent, monks, are activities, etc. enough to become liberated.
"There comes a time, monks, when at some time after a very long period has passed, a sixth sun appears. With the appearance of the sixth sun, monks, this great earth and Sineru, the king of mountains, smoke, fume, and smoulder. Just as, monks, a potter's kiln when first plastered smokes, fumes, and smoulders; just so, monks, with the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smoulder. Thus impermanent, monks, are activities, etc. enough to become liberated.
"There comes a time, monks, when at some time after a very long period has passed, a seventh sun appears. With the appearance of the seventh sun, monks, this great earth and Sineru, the king of mountains, blaze up, burn, and become one mass of flame. And as this great earth and Sineru, the king of mountains, are burning and blazing, monks, the flame, thrown by the wind, goes even as far as the Brahma world. As Sineru, the king of mountains, monks, is burning, blazing, and being destroyed, overcome by the great mass of heat, peaks of one hundred yojanas crumble, peaks of two hundred yojanas, of three hundred yojanas, of four hundred yojanas, of five hundred yojanas crumble. And of this great earth and Sineru, the king of mountains, monks, as they are burning and blazing, neither ashes appear nor soot. Just as, monks, when ghee or oil is burning and blazing, neither ashes appear nor soot; just so, monks, of this great earth and Sineru, the king of mountains, as they are burning and blazing, neither ashes appear nor soot. Thus impermanent, monks, are activities; thus unstable, monks, are activities; thus without comfort, monks, are activities. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated.
"Therein, monks, who would believe, who would have faith - 'This earth and Sineru, the king of mountains, will burn and be destroyed, will cease to exist' - except for those who have seen the truth?
"Once upon a time, monks, there was a teacher named Sunetta, a founder of a sect, free from lust towards sensual pleasures. And, monks, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta, monks, taught the Teaching to his disciples for companionship with the Brahma world. Now those, monks, who, when the teacher Sunetta was teaching the Teaching for companionship with the Brahma world, understood the teaching in every way, upon the body's collapse at death, were reborn in a fortunate realm, in the Brahma world. Those who did not understand the teaching in every way, upon the body's collapse at death, some were reborn in the company of the gods who control what is created by others, some were reborn in the company of the gods who delight in creation, some were reborn in the company of the Tusita gods, some were reborn in the company of the Yāma gods, some were reborn in the company of the Thirty-three gods, some were reborn in the company of the gods ruled by the four great kings, some were reborn in the company of wealthy warriors, some were reborn in the company of wealthy brahmins, some were reborn in the company of wealthy householders.
Then, monks, this occurred to the teacher Sunetta - 'It is not proper for me that I should have the same destination as my disciples in the future life. What if I were to develop friendliness further?'
Then, monks, the teacher Sunetta developed a mind of friendliness for seven years. Having developed a mind of friendliness for seven years, for seven cosmic cycles of universe-contraction and expansion he did not come back again to this world. When the world was contracting, monks, he was one who reached the Radiant realm. When the world was expanding, he was reborn in an empty Brahma-mansion. There indeed, monks, he was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Thirty-six times indeed, monks, he was Sakka, the lord of the gods. Many hundreds of times he was a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures. And he had more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwelt having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. Yet indeed, monks, the teacher Sunetta, being so long-lived, so long-lasting, was not released - 'From birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he was not released from suffering', I say.
"What is the reason for this? Through not understanding, through not penetrating four things. Which four? Monks, through not understanding, through not penetrating noble morality; through not understanding, through not penetrating noble concentration; through not understanding, through not penetrating noble wisdom; through not understanding, through not penetrating noble liberation. Monks, this noble morality has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
These things have been understood by Gotama of great fame.
The Teacher who makes an end of suffering, the one with vision, has attained final Nibbāna." The second.
3.
The Discourse on the Simile of the City
67. "When, monks, a king's border city is well equipped with seven city requisites, and is an obtainer at will, an obtainer without difficulty, an obtainer without trouble, of four kinds of food. This is called, monks, a king's border city that is not to be done by external adversaries and enemies.
"With which seven city requisites is it well equipped? Here, monks, in a king's border city there is a pillar with deep foundations, well planted, immovable, unshakeable. By this first city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without.
"Furthermore, monks, in a king's border city there is a moat that is both deep and wide. By this second city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without.
"Furthermore, monks, in a king's border city there is a circumferential path that is both high and wide. By this third city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without.
"Furthermore, monks, in a king's border city many weapons are accumulated, both arrows and swords. By this fourth city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without.
"Furthermore, monks, in a king's border city a large army dwells, as follows - elephant riders, horse riders, charioteers, archers, standard-bearers, camp marshals, food distributors, fierce warrior princes, charging warriors, great warriors, heroes, leather-clad warriors, sons of slave women. By this fifth city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without.
"Furthermore, monks, in a king's border city there is a doorkeeper who is wise, experienced, and intelligent, one who keeps out strangers and admits those who are known. By this sixth city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without.
"Furthermore, monks, in a king's border city there is a wall that is both high and wide and accomplished with covering and plastering. By this seventh city requisite the king's border city is well equipped for the protection of those within and for the repulsion of those without. It is well equipped with these seven city requisites.
"Of which four kinds of food is it an obtainer at will, an obtainer without difficulty, an obtainer without trouble? Here, monks, in a king's border city much grass, wood, and water is accumulated for the delight of those within, for freedom from agitation, for comfortable abiding, and for the repulsion of those without.
"Furthermore, monks, in a king's border city much rice and barley is accumulated for the delight of those within, for freedom from agitation, for comfortable abiding, and for the repulsion of those without.
"Furthermore, monks, in a king's border city much sesame, green peas, beans, and other grains is accumulated for the delight of those within, for freedom from agitation, for comfortable abiding, and for the repulsion of those without.
"Furthermore, monks, in a king's border city much medicine is accumulated, as follows - ghee, butter, oil, honey, molasses, and salt, for the delight of those within, for freedom from agitation, for comfortable abiding, and for the repulsion of those without. Of these four kinds of food, monks, it is an obtainer at will, an obtainer without difficulty, an obtainer without trouble.
"When, monks, a king's border city is well equipped with these seven city requisites, and is an obtainer at will, an obtainer without difficulty, an obtainer without trouble, of these four kinds of food. This is called, monks, a king's border city that is not to be done by external adversaries and enemies. Just so, monks, when a noble disciple is endowed with seven good qualities, and is an obtainer at will, an obtainer without difficulty, an obtainer without trouble, of the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life. This is called, monks, a noble disciple who is not to be done by Māra, not to be done by the Evil One. With which seven good qualities is he endowed?
"Just as, monks, in a king's border city there is a pillar with deep foundations, well planted, immovable, unshakeable, for the protection of those within and for the repulsion of those without. Just so, monks, a noble disciple has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is he, etc. the Enlightened One, the Blessed One.' The noble disciple with faith as his pillar, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this first good quality.
"Just as, monks, in a king's border city there is a moat both deep and wide, for the protection of those within and for the repulsion of those without. Just so, monks, a noble disciple has shame, he is ashamed of bodily misconduct, verbal misconduct, mental misconduct, he is ashamed of the attainment of evil unwholesome mental states. The noble disciple with shame as his moat, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this second good quality.
"Just as, monks, in a king's border city there is a surrounding road both high and wide, for the protection of those within and for the repulsion of those without. Just so, monks, a noble disciple has moral fear, he fears bodily misconduct, verbal misconduct, mental misconduct, he fears the attainment of evil unwholesome mental states. The noble disciple with moral fear as his surrounding road, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this third good quality.
"Just as, monks, in a king's border city many weapons are stored, both arrows and spears, for the protection of those within and for the repulsion of those without. Just so, monks, a noble disciple is very learned, etc. thoroughly penetrated by view. The noble disciple with learning as his weapon, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this fourth good quality.
"Just as, monks, in a king's border city a large army is stationed, as follows - elephant riders, horse riders, charioteers, archers, standard-bearers, camp marshals, food distributors, fierce warrior princes, charging warriors, great warriors, heroes, leather-clad warriors, sons of slave women, for the protection of those within and for the repulsion of those without. Just so, monks, a noble disciple dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. The noble disciple with energy as his army, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this fifth good quality.
"Just as, monks, in a king's border city there is a doorkeeper who is wise, experienced, and intelligent, one who keeps out strangers and admits those who are known, for the protection of those within and for warding off those without. Just so, monks, a noble disciple is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. The noble disciple who has mindfulness as doorkeeper, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this sixth good quality.
"Just as, monks, in a king's border city there is a wall that is high and wide, complete with plastering and coating, for the protection of those within and for warding off those without. Just so, monks, a noble disciple is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. The noble disciple who is complete with the plastering and coating of wisdom, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself pure. He is endowed with this seventh good quality. He is endowed with these seven good qualities.
"Of which four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, is he one who obtains at will, obtains without difficulty, obtains without trouble? Just as, monks, in a king's border city much grass, wood, and water is accumulated for the delight of those within, for their freedom from agitation, for their comfortable abiding, and for warding off those without. Just so, monks, a noble disciple, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, for his own delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"Just as, monks, in a king's border city much rice and barley is accumulated for the delight of those within, for their freedom from agitation, for their comfortable abiding, and for warding off those without. Just so, monks, a noble disciple, with the subsiding of applied and sustained thought, etc. enters and dwells in the second meditative absorption, for his own delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"Just as, monks, in a king's border city much sesame, green peas, beans, and other legumes is accumulated for the delight of those within, for their freedom from agitation, for their comfortable abiding, and for warding off those without. Just so, monks, a noble disciple, with the fading away of rapture, etc. enters and dwells in the third meditative absorption, for his own delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"Just as, monks, in a king's border city much medicine is accumulated, as follows - ghee, butter, oil, honey, molasses, and salt, for the delight of those within, for freedom from agitation, for comfortable abiding, and for the repulsion of those without. Just so, monks, a noble disciple, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity, for his own delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna. He is one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life.
"When, monks, a noble disciple is endowed with these seven good qualities, and is one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life. This is called, monks, a noble disciple who is not to be done by Māra, not to be done by the Evil One." The third.
4.
The Discourse on One Who Knows the Teaching
68. "Monks, a monk possessed of seven qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which seven? Here, monks, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the proper time, knows the assembly, and knows the higher and lower among individuals.
And how, monks, does a monk know the Teaching? Here, monks, a monk knows the Teaching - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. If, monks, a monk did not know the Teaching - discourse, mixed prose and verse, etc. wonderful phenomena, catechism, he would not be called here 'one who knows the Teaching'. But because, monks, a monk knows the Teaching - discourse, mixed prose and verse, etc. wonderful phenomena, catechism, therefore he is called 'one who knows the Teaching'. Thus one who knows the Teaching.
And how does one know the meaning? Here, monks, a monk knows the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement.' If, monks, a monk did not know the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement,' he would not be called here 'one who knows the meaning'. But because, monks, a monk knows the meaning of each and every statement - 'This is the meaning of this statement, this is the meaning of this statement,' therefore he is called 'one who knows the meaning'. Thus one who knows the Teaching, one who knows the meaning.
And how does one know oneself? Here, monks, a monk knows himself - 'This is the extent of my faith, morality, learning, generosity, wisdom, and discernment.' If, monks, a monk did not know himself - 'This is the extent of my faith, morality, learning, generosity, wisdom, and discernment,' he would not be called here 'one who knows oneself'. But because, monks, a monk knows himself - 'This is the extent of my faith, morality, learning, generosity, wisdom, and discernment,' therefore he is called 'one who knows oneself'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself.
And how does one know moderation? Here, monks, a monk knows moderation in accepting the requisites of robes, almsfood, lodging and medicine for the sick. If, monks, a monk did not know moderation in accepting the requisites of robes, almsfood, lodging and medicine for the sick, he would not be called here 'one who knows moderation'. But because, monks, a monk knows moderation in accepting the requisites of robes, almsfood, lodging and medicine for the sick, therefore he is called 'one who knows moderation'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation.
And how does one know the proper time? Here, monks, a monk knows the time - 'This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion.' If, monks, a monk did not know the time - 'This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion,' he would not be called here 'one who knows the proper time'. But because, monks, a monk knows the time - 'This is the time for recitation, this is the time for questioning, this is the time for exertion, this is the time for seclusion,' therefore he is called 'one who knows the proper time'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time.
And how does one know the assembly? Here, monks, a monk knows the assembly - 'This is an assembly of warriors, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There one should approach thus, one should stand thus, one should act thus, one should sit thus, one should speak thus, one should remain silent thus.' If, monks, a monk did not know the assembly - 'This is an assembly of warriors, etc. one should remain silent thus,' he would not be called here 'one who knows the assembly'. But because, monks, a monk knows the assembly - 'This is an assembly of warriors, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There one should approach thus, one should stand thus, one should act thus, one should sit thus, one should speak thus, one should remain silent thus,' therefore he is called 'one who knows the assembly'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the proper time, one who knows the assembly.
And how does one know the higher and lower among individuals? Here, monks, for a monk individuals are known by pairs. Two persons - one wishes to see the noble ones, one does not wish to see the noble ones. That person who does not wish to see the noble ones, thus he is blameworthy on that factor. That person who wishes to see the noble ones, thus he is praiseworthy on that factor.
"Two persons wishing to see the noble ones - one wishes to hear the Good Teaching, one does not wish to hear the Good Teaching. That person who does not wish to hear the Good Teaching, thus he is blameworthy in that factor. That person who wishes to hear the Good Teaching, thus he is praiseworthy in that factor.
"Two persons wishing to hear the Good Teaching - one listens to the Teaching with ears inclined, one listens to the Teaching without ears inclined. That person who listens to the Teaching without ears inclined, thus he is blameworthy in that factor. That person who listens to the Teaching with ears inclined, thus he is praiseworthy in that factor.
"Two persons listen to the Teaching with ears inclined - one, having heard, retains the Teaching, one, having heard, does not retain the Teaching. That person who, having heard, does not retain the Teaching, thus he is blameworthy in that factor. That person who, having heard, retains the Teaching, thus he is praiseworthy in that factor.
"Two persons, having heard, retain the Teaching - one investigates the meaning of the teachings retained, one does not investigate the meaning of the teachings retained. That person who does not investigate the meaning of the teachings retained, thus he is blameworthy in that factor. That person who investigates the meaning of the teachings retained, thus he is praiseworthy in that factor.
"Two persons investigate the meaning of the teachings retained - one, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, one, having understood the meaning and having understood the Teaching, is not practising in accordance with the Teaching. That person who, having understood the meaning and having understood the Teaching, is not practising in accordance with the Teaching, thus he is blameworthy in that factor. That person who, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, thus he is praiseworthy in that factor.
"Two persons, having understood the meaning and having understood the Teaching, are practising in accordance with the Teaching - one is practising for personal welfare but not for the welfare of others, one is practising both for personal welfare and for the welfare of others. That person who is practising for personal welfare but not for the welfare of others, thus he is blameworthy in that factor. That person who is practising both for personal welfare and for the welfare of others, thus he is praiseworthy in that factor. Thus, monks, persons are known to a monk by twofold comparison. Thus, monks, a monk is one who knows the higher and lower among persons. "Monks, a monk possessed of these seven qualities is worthy of offerings, worthy of hospitality, etc. an unsurpassed field of merit for the world." The fourth.
5.
The Discourse on the Coral Tree
69. "At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three has withered leaves, the gods of the Thirty-three are delighted at that time - 'The coral tree Pāricchattaka now has withered leaves; before long now it will have fallen leaves.'
"At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three has fallen leaves, the gods of the Thirty-three are delighted at that time - 'The coral tree Pāricchattaka now has fallen leaves; before long now it will have buds.'
"At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three has buds, the gods of the Thirty-three are delighted at that time - 'The coral tree Pāricchattaka now has buds; before long now it will have fresh buds.'
"At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three has fresh buds, the gods of the Thirty-three are delighted at that time - 'The coral tree Pāricchattaka now has fresh buds; before long now it will have flower-buds.'
"At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three has flower-buds, the gods of the Thirty-three are delighted at that time - 'The coral tree Pāricchattaka now has flower-buds; before long now it will have unopened flowers.'
"At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three has unopened flowers, the gods of the Thirty-three are delighted at that time - 'The coral tree Pāricchattaka now has unopened flowers; before long now it will be in full bloom.'
"At the time, monks, when the coral tree Pāricchattaka of the gods of the Thirty-three is in full bloom, the gods of the Thirty-three, delighted, at the root of the coral tree Pāricchattaka, for four divine months, endowed and furnished with the five types of sensual pleasure, indulge themselves.
"When, monks, the coral tree Pāricchattaka is in full bloom, for fifty yojanas all around it is pervaded with radiance, and downwind for a hundred yojanas the fragrance goes. This is the power of the coral tree Pāricchattaka.
"Just so, monks, at the time when a noble disciple intends to go forth from home into homelessness, at that time, monks, the noble disciple has withered leaves, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At the time, monks, when a noble disciple, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness, at that time, monks, the noble disciple has fallen leaves, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At the time, monks, when a noble disciple, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, at that time, monks, the noble disciple has buds, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At the time, monks, when a noble disciple, with the subsiding of applied and sustained thought, etc. enters and dwells in the second meditative absorption, at that time, monks, the noble disciple has fresh buds, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At the time, monks, when a noble disciple, with the fading away of rapture, etc. enters and dwells in the third meditative absorption, at that time, monks, the noble disciple has flower-buds, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At the time, monks, when a noble disciple, with the abandoning of pleasure and with the abandoning of pain, etc. enters and dwells in the fourth meditative absorption, at that time, monks, the noble disciple has unopened flowers, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At the time, monks, when a noble disciple, with the elimination of the mental corruptions, etc. having realised, having attained, dwells, at that time, monks, the noble disciple is in full bloom, like the coral tree Pāricchattaka of the gods of the Thirty-three.
"At that time, monks, the terrestrial gods proclaim - 'This venerable one of such and such a name, the co-resident pupil of the venerable one of such and such a name, having gone forth from home into homelessness from such and such a village or town, 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.' Having heard the sound of the terrestrial gods, the gods ruled by the four great kings... etc. the Thirty-three gods... the Yāma gods... the Tusita gods... the Nimmānaratī gods... the gods who control what is created by others... the gods of Brahmā's company proclaim - 'This venerable one of such and such a name, the co-resident pupil of the venerable one of such and such a name, having gone forth from home into homelessness from such and such a village or town, 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.' Thus in that moment, in that instant, the sound rises up as far as the Brahmā world. This is the power of a monk who has eliminated the mental corruptions." The fifth.
6.
The Discourse on Attentiveness
70. Then, when the Venerable Sāriputta had gone to a private place and was in seclusion, this reflection arose in his mind: "What indeed, a monk, having honoured and respected, dwelling in dependence on, would abandon the unwholesome and develop the wholesome?" Then this occurred to the Venerable Sāriputta: "A monk, having honoured and respected the Teacher, dwelling in dependence on him, would abandon the unwholesome and develop the wholesome. The Teaching indeed, a monk, etc. The Community indeed, a monk, etc. The training indeed, a monk, etc. Concentration indeed, a monk, etc. Diligence indeed, a monk, etc. Hospitality indeed, a monk, having honoured and respected, dwelling in dependence on, would abandon the unwholesome and develop the wholesome."
Then this occurred to the Venerable Sāriputta: "These teachings of mine are pure and bright. What if I were to go and report these teachings to the Blessed One? Thus these teachings of mine will be pure and even more reckoned as pure. Just as a man might obtain a gold coin, pure and bright. He would think thus - 'This gold coin of mine is pure and bright. What if I were to go and show this gold coin to the smiths? Thus this gold coin of mine, having gone to the smiths, will be pure and even more reckoned as pure.' Just so, these teachings of mine are pure and bright. What if I were to go and report these teachings to the Blessed One? Thus these teachings of mine will be pure and even more reckoned as pure."
Then the Venerable Sāriputta, in the evening, having emerged from seclusion, 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 -
"Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'What indeed, a monk, having honoured and respected, dwelling in dependence on, would abandon the unwholesome and develop the wholesome?' Then, venerable sir, this occurred to me: 'A monk, having honoured and respected the Teacher, dwelling in dependence on him, would abandon the unwholesome and develop the wholesome. The Teaching indeed, a monk, etc. Hospitality indeed, a monk, having honoured, etc. would develop the wholesome.' Then, venerable sir, this occurred to me: 'These teachings of mine are pure and bright. What if I were to go and report these teachings to the Blessed One? Thus these teachings of mine will be pure and even more reckoned as pure. Just as a man might obtain a gold coin, pure and bright. He would think thus - This gold coin of mine is pure and bright. What if I were to go and show this gold coin to the smiths? Thus this gold coin of mine, having gone to the smiths, will be pure and even more reckoned as pure.' Just so, these teachings of mine are pure and bright. What if I were to go and report these teachings to the Blessed One? Thus these teachings of mine will be pure and even more reckoned as pure."
"Good, good, Sāriputta! Sāriputta, a monk, having honoured and respected the Teacher, dwelling in dependence on him, would abandon the unwholesome and develop the wholesome. Sāriputta, a monk, having honoured and respected the Teaching, dwelling in dependence on it, would abandon the unwholesome and develop the wholesome. The Community, etc. the training, etc. concentration, etc. diligence, etc. Sāriputta, a monk, having honoured and respected hospitality, dwelling in dependence on it, would abandon the unwholesome and develop the wholesome."
When this was said, the Venerable Sāriputta said this to the Blessed One - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus. That indeed, venerable sir, a monk disrespectful towards the Teacher will be respectful towards the Teaching - this is not possible. Venerable sir, that monk who is disrespectful towards the Teacher is also disrespectful towards the Teaching.
That indeed, venerable sir, a monk disrespectful towards the Teacher, disrespectful towards the Teaching, will be respectful towards the Community - this is not possible. Venerable sir, that monk who is disrespectful towards the Teacher, disrespectful towards the Teaching, is also disrespectful towards the Community.
That indeed, venerable sir, a monk disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, will be respectful towards the training - this is not possible. Venerable sir, that monk who is disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, is also disrespectful towards the training.
That indeed, venerable sir, a monk disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, will be respectful towards concentration - this is not possible. Venerable sir, that monk who is disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, is also disrespectful towards concentration.
That indeed, venerable sir, a monk disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, disrespectful towards concentration, will be respectful towards diligence - this is not possible. Venerable sir, that monk who is disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, disrespectful towards concentration, is also disrespectful towards diligence.
That indeed, venerable sir, a monk disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, disrespectful towards concentration, disrespectful towards diligence, will be respectful towards hospitality - this is not possible. Venerable sir, that monk who is disrespectful towards the Teacher, etc. disrespectful towards diligence, is also disrespectful towards hospitality.
That indeed, venerable sir, a monk respectful towards the Teacher will be disrespectful towards the Teaching - this is not possible. Venerable sir, that monk who is respectful towards the Teacher is also respectful towards the Teaching, etc.
"That indeed, venerable sir, a monk who is respectful towards the Teacher, etc. respectful towards diligence, will be disrespectful towards hospitality - this is not possible. Venerable sir, that monk who is respectful towards the Teacher, etc. respectful towards diligence, is also respectful towards hospitality.
That indeed, venerable sir, a monk respectful towards the Teacher will also be respectful towards the Teaching - this is possible. Venerable sir, that monk who is respectful towards the Teacher is also respectful towards the Teaching, etc.
"That indeed, venerable sir, a monk who is respectful towards the Teacher, etc. respectful towards diligence, will also be respectful towards hospitality - this is possible. That monk, venerable sir, who is respectful towards the Teacher, respectful towards the Teaching, respectful towards the Community, respectful towards the training, respectful towards concentration, respectful towards diligence, he is also respectful towards hospitality."
"I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus."
"Good, good, Sāriputta! Good indeed, Sāriputta, you understand in detail the meaning of what was spoken by me in brief. That indeed, Sāriputta, a monk who is disrespectful towards the Teacher will be respectful towards the Teaching - this is impossible. Etc. that monk, Sāriputta, who is disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, disrespectful towards concentration, he is also disrespectful towards diligence.
"That indeed, Sāriputta, a monk who is disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, disrespectful towards concentration, disrespectful towards diligence, will be respectful towards hospitality - this is impossible. That monk, Sāriputta, who is disrespectful towards the Teacher, disrespectful towards the Teaching, disrespectful towards the Community, disrespectful towards the training, disrespectful towards concentration, disrespectful towards diligence, he is also disrespectful towards hospitality.
"That indeed, Sāriputta, a monk who is respectful towards the Teacher will be disrespectful towards the Teaching - this is impossible. Etc. that monk, Sāriputta, who is respectful towards the Teacher, he is also respectful towards the Teaching. Etc.
"That indeed, Sāriputta, a monk who is respectful towards the Teacher, respectful towards the Teaching, etc. respectful towards diligence, will be disrespectful towards hospitality - this is not possible. That monk, Sāriputta, who is respectful towards the Teacher, etc. respectful towards diligence, is also respectful towards hospitality.
"That indeed, Sāriputta, a monk who is respectful towards the Teacher will also be respectful towards the Teaching - this is possible. That monk, Sāriputta, who is respectful towards the Teacher, he is also respectful towards the Teaching. Etc.
"That indeed, Sāriputta, a monk who is respectful towards the Teacher, etc. respectful towards diligence, will also be respectful towards hospitality - this is possible. That monk, Sāriputta, who is respectful towards the Teacher, etc. respectful towards diligence, he is also respectful towards hospitality."
"This, Sāriputta, is how the meaning of what was spoken by me in brief should be seen in detail." The sixth.
7.
The Discourse on Meditative Development
71. "For a monk dwelling not engaged in meditation, monks, even though such a wish might arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind does not become liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of undevelopment' should be said. Undevelopment of what? Of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven factors of enlightenment, of the noble eightfold path.
"Just as, monks, a hen's eggs, eight or ten or twelve. If they were not properly sat upon by the hen, not properly warmed, not properly incubated. Even though such a wish might arise in that hen - 'Oh, may my chicks, having broken through the egg shell with the tips of their claws or with their beaks, hatch out safely!' - yet those chicks are incapable of breaking through the egg shell with the tips of their claws or with their beaks and hatching out safely. What is the reason for this? For thus, monks, the hen's eggs were not properly sat upon, not properly warmed, not properly incubated. Just so, monks, for a monk dwelling not engaged in meditation, even though such a wish might arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind does not become liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of undevelopment' should be said. Undevelopment of what? Of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven factors of enlightenment, of the noble eightfold path.
"For a monk dwelling engaged in meditation, monks, even though such a wish might not arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind becomes liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of having developed' should be said. Because of having developed what? Of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven factors of enlightenment, of the noble eightfold path.
"Just as, monks, a hen's eggs, eight or ten or twelve. If they were properly sat upon by the hen, properly warmed, properly incubated. Even though such a wish might not arise in that hen - 'Oh, may my chicks, having broken through the egg shell with the tips of their claws or with their beaks, hatch out safely!' - yet those chicks are capable of breaking through the egg shell with the tips of their claws or with their beaks and hatching out safely. What is the reason for this? For thus, monks, the hen's eggs were properly sat upon, properly warmed, properly incubated. Just so, monks, for a monk dwelling engaged in meditation, even though such a wish might not arise - 'Oh, may my mind become liberated from the mental corruptions by non-clinging!' - yet his mind becomes liberated from the mental corruptions by non-clinging. What is the reason for this? 'Because of having developed' should be said. Because of having developed what? Of the four establishments of mindfulness, etc. of the noble eightfold path.
"Just as, monks, on the handle of an adze of a carpenter or a carpenter's pupil, the finger marks are seen, the thumb mark is seen. But he does not have such knowledge - 'This much of my adze handle has been worn away today, this much yesterday, this much before' - yet when it is worn away, he has the knowledge that it is worn away. Just so, monks, for a monk dwelling engaged in meditation, even though he does not have such knowledge - 'This much of my mental corruptions has been eliminated today, this much yesterday, this much before' - yet when they are eliminated, he has the knowledge that they are eliminated.
"Just as, monks, an ocean-going ship bound with cane bindings, having spent six months in the water, when hauled onto dry land in winter, its bindings affected by wind and sun, when rained upon by a rain cloud, easily decline and become rotten. Just so, monks, for a monk dwelling engaged in meditation, the mental fetters easily become loose and rotten." The seventh.
8.
The Discourse on the Simile of the Mass of Fire
72. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks. The Blessed One, travelling on the highway, saw in a certain region a great mass of fire, blazing, in flames, aglow. Having seen, turning aside from the road, he sat down on the prepared seat at the foot of a certain tree. Having sat down, the Blessed One addressed the monks: "Do you see, monks, that great mass of fire, blazing, in flames, aglow?" "Yes, venerable sir."
"What do you think, monks, which is better - that one should embrace that great mass of fire, blazing, in flames, aglow, and sit close to it or lie down close to it, or that one should embrace a maiden of the warrior caste or a maiden of the brahmin caste or a maiden of the householder caste, with soft and tender hands and feet, and sit close to her or lie down close to her?" "This indeed, venerable sir, is better - that one should embrace a maiden of the warrior caste or a maiden of the brahmin caste or a maiden of the householder caste, with soft and tender hands and feet, and sit close to her or lie down close to her; for it is painful, venerable sir, to embrace that great mass of fire, blazing, in flames, aglow, and sit close to it or lie down close to it."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, of bad character, of impure and suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born - that he should embrace that great mass of fire, blazing, in flames, aglow, and sit close to it or lie down close to it. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"But when, monks, one who is immoral, of bad character, of impure and suspicious conduct, etc. rubbish-born, embraces a maiden of the warrior caste or a maiden of the brahmin caste or a maiden of the householder caste, with soft and tender hands and feet, and sits close to her or lies down close to her, that indeed, monks, is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"What do you think, monks, which is better - that a powerful man, having wrapped both calves of the legs with a strong horse-hair rope, should rub them - it would cut the skin, having cut the skin it would cut the hide, having cut the hide it would cut the flesh, having cut the flesh it would cut the sinews, having cut the sinews it would cut the bones, having cut the bones it would remain having reached the bone marrow - or that one should receive respect from wealthy warriors or wealthy brahmins or wealthy householders?" "This indeed, venerable sir, is better - that one should receive respect from wealthy warriors or wealthy brahmins or wealthy householders; for it is painful, venerable sir, that a powerful man, having wrapped with a strong horse-hair rope, etc. should remain having reached the bone marrow."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, etc. rubbish-born - that a powerful man, having wrapped both calves of the legs with a strong horse-hair rope, etc. should remain having reached the bone marrow. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But when, monks, one who is immoral, etc. rubbish-born, receives respect from wealthy warriors or wealthy brahmins or wealthy householders, that indeed, monks, is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"What do you think, monks, which is better - that a powerful man should strike one in the chest with a sharp spear washed in oil, or that one should consent to salutation with joined palms from wealthy warriors, or wealthy brahmins, or wealthy householders?" "This indeed, venerable sir, is better - that one should consent to salutation with joined palms from wealthy warriors, or wealthy brahmins, or wealthy householders, for this is painful, venerable sir, that a powerful man should strike one in the chest with a sharp spear washed in oil."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, etc. rubbish-born, that a powerful man should strike him in the chest with a sharp spear washed in oil. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But when, monks, one who is immoral, of bad character, etc. rubbish-born, consents to salutation with joined palms from wealthy warriors, or wealthy brahmins, or wealthy householders, that indeed, monks, is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"What do you think, monks, which is better - that a powerful man should wrap the body with a red-hot iron sheet, blazing, in flames, aglow, or that one should use a robe given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders?" "This indeed, venerable sir, is better - that one should use from wealthy warriors, or etc. a robe given in faith, for this is painful, venerable sir, that a powerful man should wrap the body with a red-hot iron sheet, blazing, in flames, aglow."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, etc. rubbish-born, that a powerful man should wrap his body with a red-hot iron sheet, blazing, in flames, aglow. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But when, monks, one who is immoral, etc. rubbish-born, uses a robe given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders, that indeed, monks, is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"What do you think, monks, which is better - that a powerful man, having opened one's mouth with a red-hot iron spike, should throw into the mouth a red-hot metal ball, blazing, in flames, aglow - that would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and taking along his intestines and mesentery, would pass out below, or that one should use almsfood given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders?" "This indeed, venerable sir, is better - that one should use almsfood given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders, for this is painful, venerable sir, that a powerful man, having opened one's mouth with a red-hot iron spike, should throw into the mouth a red-hot metal ball, blazing, in flames, aglow - that would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and taking along his intestines and mesentery, would pass out below."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, etc. rubbish-born, that a powerful man, having opened his mouth with a red-hot iron spike, should throw into his mouth a red-hot metal ball, blazing, in flames, aglow - that would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and taking along his intestines and mesentery, would pass out below. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But when, monks, one who is immoral, of bad character, etc. rubbish-born, uses almsfood given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders, that indeed is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"What do you think, monks, which is better - that a strong man, having seized one by the head or by the shoulders, should cause one to sit down or lie down on a red-hot iron bed or iron chair, or that one should use the bed and chair given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders?" "This indeed, venerable sir, is better - that one should use the bed and chair given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders; for this is painful, venerable sir, that a strong man, having seized one by the head or by the shoulders, should cause one to sit down or lie down on a red-hot iron bed or iron chair."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, etc. rubbish-born, that a strong man, having seized one by the head or by the shoulders, should cause one to sit down or lie down on a red-hot iron bed or iron chair. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But when, monks, one who is immoral, of bad character, etc. rubbish-born, uses the bed and chair given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders, that indeed, monks, is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"What do you think, monks, which is better - that a strong man, having seized one feet up and head down, should throw one into a red-hot copper cauldron, blazing, in flames, aglow - there, being cooked, throwing up foam, he might go up once, might go down once, might go across once - or that one should use the dwelling given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders?" "This indeed, venerable sir, is better - that one should use the dwelling given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders; for this is painful, venerable sir, that a strong man, having seized one feet up and head down, should throw one into a red-hot copper cauldron, blazing, in flames, aglow - there, being cooked, throwing up foam, he might go up once, might go down once, might go across once."
"I inform you, monks, I announce to you, monks, that this indeed is better for one who is immoral, of bad character, etc. rubbish-born, that a strong man, having seized one feet up and head down, etc. might go across once. What is the reason for this? On that account, monks, he might undergo death or suffering like death, but not on that condition, upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But when, monks, one who is immoral, of bad character, etc. rubbish-born, uses the dwelling given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders, that indeed, monks, is for his harm and suffering for a long time; upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"Therefore, monks, you should train thus - 'The services of those whose requisites of robes, almsfood, lodging and medicine for the sick we use will be of great fruit and great benefit to them, and this going forth of ours will not be barren but fruitful and yielding growth.' Thus indeed, monks, should you train - 'For indeed, monks, one seeing one's own benefit should strive with diligence; for indeed, monks, one seeing the benefit of others should strive with diligence; for indeed, monks, one seeing the benefit of both should strive with diligence.'"
This is what the Blessed One said. And while this explanation was being spoken, hot blood gushed from the mouths of about sixty monks. About sixty monks, having rejected the training, returned to the lower life - "Very difficult to do, Blessed One, very difficult to do, Blessed One." The minds of about sixty monks were liberated from the mental corruptions by non-clinging. The eighth.
9.
The Discourse on Sunetta
73. "Once upon a time, monks, there was a teacher named Sunetta, a founder of a sect, free from lust towards sensual pleasures. And, monks, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta taught the Teaching to his disciples for companionship with the Brahma world. But those, monks, who did not place confidence in their minds when the teacher Sunetta was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But those, monks, who placed confidence in their minds when the teacher Sunetta was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a fortunate realm, in a heavenly world.
"Once upon a time, monks, there was a teacher named Mūgapakkha... etc. there was a teacher named Aranemi... etc. there was a teacher named Kuddālaka... etc. there was a teacher named Hatthipāla... etc. there was a teacher named Jotipāla... etc. there was a teacher named Araka, a founder of a sect, free from lust towards sensual pleasures. And, monks, the teacher Araka had many hundreds of disciples. The teacher named Araka taught the Teaching to his disciples for companionship with the Brahma world. But those, monks, who did not place confidence in their minds when the teacher Araka was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But those, monks, who placed confidence in their minds when the teacher Araka was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a fortunate realm, in a heavenly world.
"What do you think, monks, whoever with a corrupted mind should revile and abuse these seven teachers, founders of sects, free from lust for sensual pleasures, with retinues of many hundreds, together with their communities of disciples, would he generate much demerit?" "Yes, venerable sir." "Whoever, monks, with a corrupted mind should revile and abuse these seven teachers, founders of sects, free from lust for sensual pleasures, with retinues of many hundreds, together with their communities of disciples, he would generate much demerit. Whoever with a corrupted mind reviles and abuses a single person accomplished in right view, this one generates more demerit than that. What is the reason for this? I do not, monks, speak of such forbearance outside of this as among one's fellows in the holy life."
"Therefore, monks, you should train thus - 'Our minds will not be corrupted towards our fellows in the holy life.' Thus indeed, monks, should you train." The ninth.
10.
The Discourse on Araka
74. "Once upon a time, monks, there was a teacher named Araka, a founder of a sect, free from lust towards sensual pleasures. And, monks, the teacher Araka had many hundreds of disciples. The teacher Araka taught the Teaching thus to his disciples: 'Short, brahmin, is the life of human beings, limited, light, with much suffering, with much tribulation; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born.
"Just as, brahmin, a dew-drop on the tip of a blade of grass quickly disappears when the sun rises, it is not long-lasting; just so, brahmin, the life of human beings is like a dew-drop, limited, light, with much suffering, with much tribulation; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born.
"Just as, brahmin, when the sky rains with large drops, a water bubble quickly disappears, it is not long-lasting; just so, brahmin, the life of human beings is like a water bubble, limited, light, with much suffering, with much tribulation; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born.
"Just as, brahmin, a line drawn in water quickly disappears, it is not long-lasting; just so, brahmin, the life of human beings is like a line drawn in water, limited, etc. there is no deathlessness for one who is born.
"Just as, brahmin, a mountain river, going far, with a swift current, able to carry things away, there is not that moment or instant or second when it turns back, but rather it just goes, just proceeds, just flows; just so, brahmin, the life of human beings is like a mountain river, limited, light, etc. there is no deathlessness for one who is born.
"Just as, brahmin, a strong man, having formed a lump of spittle on the tip of his tongue, would eject it without difficulty; just so, brahmin, the life of human beings is like a lump of spittle, limited, etc. there is no deathlessness for one who is born.
"Just as, brahmin, a slice of flesh thrown into an iron cauldron heated all day quickly disappears, it is not long-lasting; just so, brahmin, the life of human beings is like a slice of flesh, limited, etc. there is no deathlessness for one who is born.
"Just as, brahmin, a cow fit to be killed, being led to the slaughter-house, whatever foot she lifts up, she is near to slaughter, near to death; just so, brahmin, the life of human beings is like a cow fit to be killed, limited, light, with much suffering, with much tribulation; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born."
"Now at that time, monks, the life-span of human beings was sixty thousand years, and a five-hundred-year-old girl was of marriageable age. Now at that time, monks, human beings had only six illnesses: cold, heat, hunger, thirst, defecation, and urination. Yet indeed, monks, the teacher Araka, when human beings were so long-lived, so long-lasting, with so few illnesses, taught the Teaching thus to his disciples: 'Short, brahmin, is the life of human beings, limited, light, with much suffering, with much tribulation; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born.'
"Now, monks, one speaking rightly would say: 'Short is the life of human beings, limited, light, with much suffering, with much tribulation; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born.' Now, monks, one who lives long lives a hundred years or a little more. And, monks, one living a hundred years lives only three hundred seasons: a hundred seasons of winter, a hundred seasons of summer, a hundred seasons of the rains. And, monks, one living three hundred seasons lives only twelve hundred months: four hundred months of winter, four hundred months of summer, four hundred months of the rains. And, monks, one living twelve hundred months lives only twenty-four hundred fortnights: eight hundred fortnights of winter, eight hundred fortnights of summer, eight hundred fortnights of the rains. And, monks, one living twenty-four hundred fortnights lives only thirty-six thousand nights: twelve thousand nights of winter, twelve thousand nights of summer, twelve thousand nights of the rains. And, monks, one living thirty-six thousand nights eats only seventy-two thousand meals: twenty-four thousand meals of winter, twenty-four thousand meals of summer, twenty-four thousand meals of the rains, together with mother's milk, together with the interruptions of meals.
"Here are these obstacles to meals: when overcome by torpor one does not eat a meal, when afflicted one does not eat a meal, when ill one does not eat a meal, when observing the Uposatha one does not eat a meal, and when there is no gain one does not eat a meal. Thus indeed, monks, by me for a human being with a life span of a hundred years, the life has been reckoned, the life-span has been reckoned, the seasons have been reckoned, the years have been reckoned, the months have been reckoned, the fortnights have been reckoned, the nights have been reckoned, the days have been reckoned, the meals have been reckoned, and the obstacles to meals have been reckoned. Whatever, monks, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion; that has been done by me for you. These, monks, are tree-roots, these are empty houses. Meditate, monks, do not be negligent; do not be remorseful afterwards. This is our instruction to you." The tenth.
The Great Chapter is seventh.
Its summary:
Attentively, development, fire, and with Sunetta and Araka.