2.
The Chapter on Paccorohaṇī Festival
1.
The First Discourse on Not the Teaching
113. "What is not the Teaching, monks, should be known, and what is harmful; the Teaching should be known, and what is beneficial. Having understood what is not the Teaching and what is harmful, having understood the Teaching and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.
"And what, monks, is not the Teaching and what is harmful? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation - this is called, monks, not the Teaching and what is harmful.
"And what, monks, is the Teaching and what is beneficial? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - this is called, monks, the Teaching and what is beneficial.
'What is not the Teaching, monks, should be known, and what is harmful; the Teaching should be known, and what is beneficial. Having understood what is not the Teaching and what is harmful, having understood the Teaching and what is beneficial, one should proceed according to the Teaching, according to what is beneficial' - thus what was said, this was said dependent on that." The first.
2.
The Second Discourse on Not the Teaching
114. "What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.
"And what, monks, is not the Teaching, and what is the Teaching, and what is harmful, and what is beneficial?
"Wrong view, monks, is not the Teaching; right view is the Teaching; and whatever many evil unwholesome mental states come to be with wrong view as condition, this is harmful; and with right view as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong thought, monks, is not the Teaching; right thought is the Teaching; and whatever many evil unwholesome mental states come to be with wrong thought as condition, this is harmful; and with right thought as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong speech, monks, is not the Teaching; right speech is the Teaching; and whatever many evil unwholesome mental states come to be with wrong speech as condition, this is harmful; and with right speech as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong action, monks, is not the Teaching; right action is the Teaching; and whatever many evil unwholesome mental states come to be with wrong action as condition, this is harmful; and with right action as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong livelihood, monks, is not the Teaching; right livelihood is the Teaching; and whatever many evil unwholesome mental states come to be with wrong livelihood as condition, this is harmful; and with right livelihood as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong effort, monks, is not the Teaching; right effort is the Teaching; and whatever many evil unwholesome mental states come to be with wrong effort as condition, this is harmful; and with right effort as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong mindfulness, monks, is not the Teaching; right mindfulness is the Teaching; and whatever many evil unwholesome mental states come to be with wrong mindfulness as condition, this is harmful; and with right mindfulness as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong concentration, monks, is not the Teaching; right concentration is the Teaching; and whatever many evil unwholesome mental states come to be with wrong concentration as condition, this is harmful; and with right concentration as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong knowledge, monks, is not the Teaching; right knowledge is the Teaching; and whatever many evil unwholesome mental states come to be with wrong knowledge as condition, this is harmful; and with right knowledge as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong liberation, monks, is not the Teaching; right liberation is the Teaching; and whatever many evil unwholesome mental states come to be with wrong liberation as condition, this is harmful; and with right liberation as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial' - thus what was said, this was said dependent on that." The second.
3.
The Third Discourse on Not the Teaching
115. "What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?"
Then those monks had this thought: "This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter. As the Venerable Ānanda answers us, so we will remember it."
Then those monks approached the Venerable Ānanda; having approached, they exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda -
"Friend Ānanda, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching and etc. one should proceed accordingly.'
Then, friend, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - what is not the Teaching and etc. one should proceed accordingly. Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?'
Then, friend, this occurred to us - 'This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter. As the Venerable Ānanda answers us, so we will remember it.' Let the Venerable Ānanda explain."
"Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when you should have approached the Blessed One himself and asked about this matter. As the Blessed One would have answered you, so you should have remembered it."
"Certainly, friend Ānanda, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when we should have approached the Blessed One himself and asked about this matter; as the Blessed One would have answered us, so we should have remembered it. But the Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Ānanda explain, without finding it troublesome."
"If so, friends, listen, pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Ānanda. Then the Venerable Ānanda said this -
"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.'
And what, friends, is not the Teaching, and what is the Teaching, and what is harmful, and what is beneficial?
"Wrong view, friends, is not the Teaching; right view is the Teaching; and whatever many evil unwholesome mental states come to be with wrong view as condition, this is harmful; and with right view as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong thought, friend, is not the Teaching; right thought is the Teaching. Wrong speech, friend, is not the Teaching; right speech is the Teaching. Wrong action, friend, is not the Teaching; right action is the Teaching. Wrong livelihood, friend, is not the Teaching; right livelihood is the Teaching. Wrong effort, friend, is not the Teaching; right effort is the Teaching. Wrong mindfulness, friend, is not the Teaching; right mindfulness is the Teaching. Wrong concentration, friend, is not the Teaching; right concentration is the Teaching. Wrong knowledge, friend, is not the Teaching; right knowledge is the Teaching.
Wrong liberation, friend, is not the Teaching; right liberation is the Teaching; and whatever many evil unwholesome mental states come to be with wrong liberation as condition, this is harmful; and with right liberation as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known, and the Teaching. Etc. one should thus proceed' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus. But if you wish, friends, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers you, so you should remember it."
"Yes, friend," those monks, having delighted in and given thanks for the Venerable Ānanda's saying, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"That which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known. Etc. one should thus proceed.'
"Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - "What is not the Teaching, monks, should be known, etc. one should proceed accordingly. Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?'
"Then this occurred to us, venerable sir - 'This Venerable Ānanda is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Ānanda is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Ānanda; having approached, we should ask the Venerable Ānanda about this matter. As the Venerable Ānanda answers us, so we will remember it.'
"Then we, venerable sir, approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. For us, venerable sir, the Venerable Ānanda explained the meaning well with these characteristics, with these terms, with these phrases."
"Good, good, monks! Monks, Ānanda is wise. Monks, Ānanda is of great wisdom. Monks, if you had approached me and asked about this matter, I too would have answered it in exactly the same way as it was answered by Ānanda. This indeed is its meaning, and thus you should remember it." The third.
4.
The Discourse to Ajita
116. Then the wandering ascetic Ajita approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Ajita said this to the Blessed One -
"We have, Master Gotama, a fellow in the holy life named Paṇḍita. By him about five hundred mental states have been devised, by which the heterodox know they have been defeated."
Then the Blessed One addressed the monks: "Do you remember, monks, the cases of the wise person?" "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to speak; having heard from the Blessed One, the monks will remember it."
"If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Here, monks, a certain one by an unrighteous argument restrains and crushes an unrighteous argument, and thereby pleases an unrighteous assembly. Because of that, that unrighteous assembly becomes loud with great noise - 'A wise person indeed, sir, a wise person indeed, sir.'
"Here again, monks, a certain one by an unrighteous argument restrains and crushes a righteous argument, and thereby pleases an unrighteous assembly. Because of that, that unrighteous assembly becomes loud with great noise - 'A wise person indeed, sir, a wise person indeed, sir.'
"Here again, monks, a certain one by an unrighteous argument restrains and crushes both a righteous argument and an unrighteous argument, and thereby pleases an unrighteous assembly. Because of that, that unrighteous assembly becomes loud with great noise - 'A wise person indeed, sir, a wise person indeed, sir.'
"What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.
"And what, monks, is not the Teaching, and what is the Teaching, and what is harmful, and what is beneficial? Wrong view, monks, is not the Teaching; right view is the Teaching; and whatever many evil unwholesome mental states come to be with wrong view as condition, this is harmful; and with right view as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong thought, monks, is not the Teaching; right thought is the Teaching. Wrong speech, monks, is not the Teaching; right speech is the Teaching. Wrong action, monks, is not the Teaching; right action is the Teaching. Wrong livelihood, monks, is not the Teaching; right livelihood is the Teaching. Wrong effort, monks, is not the Teaching; right effort is the Teaching. Wrong mindfulness, monks, is not the Teaching; right mindfulness is the Teaching. Wrong concentration, monks, is not the Teaching; right concentration is the Teaching. Wrong knowledge, monks, is not the Teaching; right knowledge is the Teaching.
"Wrong liberation, monks, is not the Teaching; right liberation is the Teaching; and whatever many evil unwholesome mental states come to be with wrong liberation as condition, this is harmful; and with right liberation as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial' - thus what was said, this was said dependent on that." The fourth.
5.
The Discourse to Saṅgārava
117. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One - "What indeed, Master Gotama, is the near shore, what is the far shore?" "Wrong view, brahmin, is the near shore, right view is the far shore; wrong thought is the near shore, right thought is the far shore; wrong speech is the near shore, right speech is the far shore; wrong action is the near shore, right action is the far shore; wrong livelihood is the near shore, right livelihood is the far shore; wrong effort is the near shore, right effort is the far shore; wrong mindfulness is the near shore, right mindfulness is the far shore; wrong concentration is the near shore, right concentration is the far shore; wrong knowledge is the near shore, right knowledge is the far shore; wrong liberation is the near shore, right liberation is the far shore. This, brahmin, is the near shore, this is the far shore.
And this other generation just runs along the shore.
Those people will go beyond, the realm of Death so hard to cross.
Having come from home to homelessness, in seclusion where delight is hard.
The wise one should purify oneself of the mental defilements of the mind.
Who delight in the relinquishment of grasping, by non-clinging;
Those who have eliminated the mental corruptions, brilliant, they are quenched in the world." The fifth.
6.
The Discourse on the Near Shore
118. "I will teach you, monks, the near shore and the far shore. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the near shore, and what is the far shore? Wrong view is the near shore, right view is the far shore, etc. Wrong liberation is the near shore, right liberation is the far shore. This, monks, is the near shore, this is the far shore.
And this other generation just runs along the shore.
Those people will go beyond, the realm of Death so hard to cross.
Having come from home to homelessness, in seclusion where delight is hard.
The wise one should purify oneself of the mental defilements of the mind.
Who delight in the relinquishment of grasping, by non-clinging;
Those who have eliminated the mental corruptions, brilliant, they are quenched in the world." The sixth.
7.
The First Discourse on Descending
119. Now at that time the brahmin Jāṇussoṇi, on the uposatha day, having bathed his head, dressed in a new pair of linen garments, holding a handful of fresh kusa grass, was standing to one side not far from the Blessed One.
The Blessed One saw the brahmin Jāṇussoṇi, on the uposatha day, having bathed his head, dressed in a new pair of linen garments, holding a handful of fresh kusa grass, standing to one side. Having seen him, he said this to the brahmin Jāṇussoṇi - "Why are you, brahmin, on the uposatha day, having bathed your head, dressed in a new pair of linen garments, holding a handful of fresh kusa grass, standing to one side? What is happening today for the brahmin clan?" "Today is the Descent Day for the brahmin clan, Master Gotama."
"In what way, brahmin, is the Descent Day observed by brahmins?" "Here, Master Gotama, brahmins on the uposatha day, having bathed their heads, dressed in new pairs of linen garments, having smeared the ground with fresh cow dung, having spread it with green kusa grass, prepare their sleeping place between the sand heap and the fire room. They rise three times during that night and with joined palms pay homage to the fire - 'We descend to you, venerable sir, we descend to you, venerable sir.' And they satisfy the fire with abundant ghee, oil, and butter. And after that night has passed, they satisfy the brahmins with superior solid and soft food. Thus, Master Gotama, is the Descent Day observed by brahmins."
"In one way, brahmin, is the Descent Day observed by brahmins, but in another way is the Descent Day observed in the Noble One's discipline." "In what way, Master Gotama, is the Descent Day observed in the Noble One's discipline? It would be good if Master Gotama would teach me the Teaching in such a way that the Descent Day is observed in the Noble One's discipline."
"If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -
"Here, brahmin, a noble disciple considers thus: 'Wrong view indeed has an evil result both in this present life and in the future life.' He, having thus reflected, abandons wrong view; he descends from wrong view.
... Wrong thought indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong thought; he descends from wrong thought.
... Wrong speech indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong speech; he descends from wrong speech.
...Wrong action indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong action; he descends from wrong action.
...Wrong livelihood indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong livelihood; he descends from wrong livelihood.
...Wrong effort indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong effort; he descends from wrong effort.
...Wrong mindfulness indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong mindfulness; he descends from wrong mindfulness.
...Wrong concentration indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong concentration; he descends from wrong concentration.
...Wrong knowledge indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong knowledge; he descends from wrong knowledge.
'Wrong liberation indeed has an evil result - both in this present life and in the future life.' He, having thus reflected, abandons wrong liberation; he descends from wrong liberation. Thus, brahmin, in the Noble One's discipline there is the descent."
"In one way, Master Gotama, is the descent of the brahmins, and in another way is the descent in the Noble One's discipline. And moreover, Master Gotama, the descent of the brahmins is not worth a sixteenth fraction of the descent in the Noble One's discipline. Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The seventh.
8.
The Second Discourse on Descending
120. "I will teach you, monks, the noble descent. Listen to that... And what, monks, is the noble descent? Here, monks, a noble disciple considers thus - 'Wrong view indeed has an evil result - both in this present life and in the future life.' He, having thus reflected, abandons wrong view; he descends from wrong view. Wrong thought indeed has an evil result... wrong speech indeed... wrong action indeed... wrong livelihood indeed... wrong effort indeed... wrong mindfulness indeed... wrong concentration indeed... wrong knowledge indeed... wrong liberation indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons wrong liberation; he descends from wrong liberation. This is called, monks, the noble descent." The eighth.
9.
The Discourse on the Forerunner
121. "For the rising of the sun, monks, this is the forerunner, this is the advanced sign, that is to say - the break of dawn. Just so, monks, for wholesome mental states, this is the forerunner, this is the advanced sign, that is to say - right view. For one of right view, monks, right thought is able to arise; for one of right thought, right speech is able to arise; right action is able to arise; for one of right action, right livelihood is able to arise; for one of right livelihood, right effort is able to arise; for one of right effort, right mindfulness is able to arise; for one of right mindfulness, right concentration is able to arise; for one of right concentration, right knowledge is able to arise; for one of right knowledge, right liberation is able to arise." The ninth.
10.
The Discourse on the Elimination of Mental Corruptions
122. "Monks, these ten qualities, when developed and cultivated, lead to the elimination of mental corruptions. What are the ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - these, monks, are the ten qualities which, when developed and cultivated, lead to the elimination of mental corruptions." The tenth.
The Chapter on Descending is the second.
Its summary:
Two and Descent Day, Forerunner, and Elimination of Mental Corruptions.