4.
The Chapter on Mindfulness
1.
The Discourse on Mindfulness and Full Awareness
81. "When mindfulness and full awareness is absent, monks, for one failing in mindfulness and full awareness, shame and moral fear has its proximate cause destroyed. 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 etc. its softwood etc. its heartwood does not go to fulfilment. Just so, monks, when mindfulness and full awareness is absent, for one failing in mindfulness and full awareness, shame and moral fear has its proximate cause destroyed; when shame and moral fear is absent, for one failing in shame and moral fear, has its proximate cause destroyed, etc. knowledge and vision of liberation.
"When mindfulness and full awareness is present, monks, for one accomplished in mindfulness and full awareness, shame and moral fear is accomplished in its proximate cause. 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 etc. its softwood etc. its heartwood goes to fulfilment. Just so, monks, when mindfulness and full awareness is present, for one accomplished in mindfulness and full awareness, shame and moral fear is accomplished in its proximate cause; 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 Puṇṇiya
82. Then the Venerable Puṇṇiya 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 Puṇṇiya said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which sometimes the proclamation of the Teaching occurs to the Truth-finder, and sometimes it does not occur?" "A monk, Puṇṇiya, has faith, but is not one who approaches; the proclamation of the Teaching does not occur to the Truth-finder. But when, Puṇṇiya, a monk has faith and is one who approaches; thus the proclamation of the Teaching occurs to the Truth-finder. A monk, Puṇṇiya, has faith and is one who approaches, but is not one who attends... etc. is one who attends, but is not one who inquires... is one who inquires, but does not listen to the Teaching with ears inclined... listens to the Teaching with ears inclined, but having heard does not retain the Teaching... having heard retains the Teaching, but does not investigate the meaning of the teachings retained... investigates the meaning of the teachings retained, but not having understood the meaning and not having understood the Teaching, is not practising in accordance with the Teaching. The proclamation of the Teaching does not yet occur to the Truth-finder.
"But when, Puṇṇiya, a monk has faith, is one who approaches, is one who attends, is one who inquires, listens to the Teaching with ears inclined, having heard retains the Teaching, investigates the meaning of the teachings retained, and having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching; thus the proclamation of the Teaching occurs to the Truth-finder. Possessed of these eight qualities, Puṇṇiya, the proclamation of the Teaching to the Truth-finder is absolutely inspired." The second.
3.
The Discourse on the Root
83. "If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena?' - thus asked, you, monks, how would you answer those heterodox wandering ascetics?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."
"If so, monks, I will teach. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena?' - thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'Desire is the root of all phenomena, friend; attention is the origin of all phenomena; contact is the arising of all phenomena; feeling is the meeting point of all phenomena; concentration is the chief of all phenomena; mindfulness is the authority of all phenomena; wisdom is higher than all phenomena; liberation is the core of all phenomena' - thus asked, you, monks, should answer those heterodox wandering ascetics thus." The third.
4.
The Discourse on the Thief
84. "Monks, a great thief possessed of eight factors quickly comes to ruin and does not last long. Which eight? He strikes one who does not strike, he takes completely, he kills a woman, he violates a girl, he plunders one gone forth, he plunders the royal treasury, he commits deeds very near, and he is not skilled in depositing. Monks, a great thief possessed of these eight factors quickly comes to ruin and does not last long.
"Monks, a great thief possessed of eight factors does not quickly come to ruin and lasts long. Which eight? He does not strike one who does not strike, he does not take completely, he does not kill a woman, he does not violate a girl, he does not plunder one gone forth, he does not plunder the royal treasury, he does not commit deeds very near, and he is skilled in depositing. Monks, a great thief possessed of these eight factors does not quickly come to ruin and lasts long." The fourth.
5.
The Discourse on Ascetics
85. 'Ascetic', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'Brahmin', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'One who has attained the highest knowledge', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'Physician', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'Free from impurity', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'Spotless', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'One with knowledge', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. 'Liberated', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself."
What is to be attained by one who has attained the highest knowledge, the unsurpassed by a physician.
What is to be attained by one with knowledge, the unsurpassed by one liberated.
I am a serpent, supremely tamed, one beyond training, attained final Nibbāna." The fifth.
6.
The Discourse on Fame
86. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket. The brahmin householders of Icchānaṅgala heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Icchānaṅgala and is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, etc. Good indeed is the seeing of such Worthy Ones.'"
Then the brahmin householders of Icchānaṅgala, after that night had passed, taking abundant solid and soft food, approached the Icchānaṅgala forest thicket; having approached, they stood outside the door-porch, making loud sounds and great sounds. Now at that time the Venerable Nāgito was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita - "Who are these, Nāgita, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are the brahmin householders of Icchānaṅgala, having taken abundant solid and soft food, standing outside the door-porch, for the Blessed One himself and for the Community of monks." "Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise."
"Let the Blessed One now consent, venerable sir. Let the Fortunate One consent. Now is the time for the Blessed One to consent, venerable sir. Wherever the Blessed One will now go, inclined towards that will be the brahmins and householders, townspeople and country-folk. Just as, venerable sir, when the sky rains with large drops, the waters flow according to the slope; just so, venerable sir, wherever the Blessed One will now go, inclined towards that will be the brahmins and householders, townspeople and country-folk. What is the reason for this? For such, venerable sir, is the Blessed One's morality and wisdom."
"Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise.
"Even certain deities, Nāgita, do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble. For you too, Nāgita, when you come together and assemble, dwelling devoted to living in company, it is thus - 'Surely these venerable ones do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble. For thus indeed these venerable ones dwell devoted to living in company, having come together and assembled.'"
"Here I, Nāgita, see monks laughing and playing with each other by nudging with their fingers. It occurs to me thus, Nāgita - 'Surely these venerable ones do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble. Because indeed these venerable ones laugh and play with each other by nudging with their fingers.'
"But here I, Nāgita, see monks, having eaten as much as they like to fill their bellies, dwelling devoted to the pleasure of sleeping, the pleasure of lying on their side, the pleasure of torpor. It occurs to me thus, Nāgita - 'Surely these venerable ones do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble. Because indeed these venerable ones, having eaten as much as they like to fill their bellies, dwell devoted to the pleasure of sleeping, the pleasure of lying on their side, the pleasure of torpor.'
"Here I, Nāgita, see a monk dwelling near a village, sitting concentrated. It occurs to me thus, Nāgita - 'Now a monastery attendant or a novice will attend upon this venerable one. He will disturb him from that concentration.' Therefore I, Nāgita, am not delighted with that monk's dwelling near a village.
"But here I, Nāgita, see a forest-dwelling monk sitting in the forest, nodding off. It occurs to me thus, Nāgita - 'Now this venerable one, having dispelled this weariness of drowsiness, will attend only to the perception of forest in unity.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.
"But here I, Nāgita, see a forest-dwelling monk seated in the forest unconcentrated. It occurs to me thus, Nāgita - 'Now this venerable one will either concentrate an unconcentrated mind, or will protect a concentrated mind.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.
"But here I, Nāgita, see a forest-dwelling monk seated in the forest concentrated. It occurs to me thus, Nāgita - 'Now this venerable one will either liberate an unliberated mind, or will protect a liberated mind.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.
"But here I, Nāgita, see a monk dwelling near a village, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, desiring that material gain, honour and fame, neglects seclusion, neglects remote forest and woodland lodgings; having gone to villages, market towns and royal cities, he takes up residence. Therefore I, Nāgita, am not delighted with that monk's dwelling near a village.
"But here I, Nāgita, see a forest-dwelling monk, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, having dismissed that material gain, honour and fame, does not neglect seclusion, does not neglect remote forest and woodland lodgings. Therefore I, Nāgita, am delighted with that monk's forest dwelling.
At the time when I, Nāgita, travelling on the highway, see no one in front or behind, at that time, Nāgita, I am comfortable, even for the act of defecation and urination." The sixth.
7.
The Discourse on Overturning the Bowl
87. "Monks, if it wishes, the Community may overturn the bowl against a lay follower possessed of eight factors. Which eight? He tries for material loss of monks, he tries for harm of monks, he strives for non-residence of monks, he reviles and abuses monks, he causes division of monks from monks, he dispraises the Buddha, he dispraises the Teaching, he dispraises the Community. Monks, if it wishes, the Community may overturn the bowl against a lay follower possessed of these eight factors.
"Monks, if it wishes, the Community may turn up the bowl for a lay follower possessed of eight factors. Which eight? He does not try for material loss of monks, he does not try for harm of monks, he does not strive for non-residence of monks, he does not revile and abuse monks, he does not cause division of monks from monks, he praises the Buddha, he praises the Teaching, he praises the Community. Monks, if it wishes, the Community may turn up the bowl for a lay follower possessed of these eight factors." The seventh.
8.
The Discourse on Announcing Distrust
88. "Monks, lay followers who wish may declare distrust towards a monk possessed of eight qualities. Which eight? He tries for material loss of laypeople, he tries for harm of laypeople, he reviles and abuses laypeople, he causes division of laypeople from laypeople, he dispraises the Buddha, he dispraises the Teaching, he dispraises the Community, and they see him in an improper resort. Monks, lay followers who wish may declare distrust towards a monk possessed of these eight qualities.
"Monks, lay followers who wish may declare confidence towards a monk possessed of eight qualities. Which eight? He does not try for material loss of laypeople, he does not try for harm of laypeople, he does not revile and abuse laypeople, he does not cause division of laypeople from laypeople, he praises the Buddha, he praises the Teaching, he praises the Community, and they see him in a proper resort. Monks, lay followers who wish may declare confidence towards a monk possessed of these eight qualities." The eighth.
9.
The Discourse on Reconciliation
89. "Monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of eight qualities. Which eight? He tries for material loss of laypeople, he tries for harm of laypeople, he reviles and abuses laypeople, he causes division of laypeople from laypeople, he dispraises the Buddha, he dispraises the Teaching, he dispraises the Community, and he does not fulfil a righteous promise to laypeople. Monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of these eight qualities.
"Monks, if it wishes, the Community may revoke a legal act of reconciliation against a monk possessed of eight qualities. Which eight? He does not try for material loss of laypeople, he does not try for harm of laypeople, he does not revile and abuse laypeople, he does not cause division of laypeople from laypeople, he praises the Buddha, he praises the Teaching, he praises the Community, and he fulfils a righteous promise to laypeople. Monks, if it wishes, the Community may revoke a legal act of reconciliation against a monk possessed of these eight qualities." The ninth.
10.
The Discourse on Proper Conduct
90. "Monks, a monk against whom a decision for specific depravity has been carried out should conduct himself rightly in eight principles - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns, he should not accept any authorization from the monastic community, he should not be placed in any separate position, and he should not be rehabilitated on that basis. Monks, a monk against whom a decision for specific depravity has been carried out should conduct himself rightly in these eight principles." The tenth.
The Chapter on Mindfulness is the fourth.
Its summary:
Yasa, with bowl-confidence, and reconciliation with conduct.