3.
The Chapter on Kusinārā
1.
The Discourse on Kusinārā
124. On one occasion the Blessed One was dwelling at Kusinārā in the Baliharaṇa jungle thicket. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Here, monks, a monk dwells in dependence on a certain village or market town. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, monks, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son with his own hand satisfies and serves him with superior solid and soft food.
He thinks thus - 'It is good indeed that this householder or householder's son with his own hand satisfies and serves me with superior solid and soft food.' And thus he thinks - 'Oh, if only this householder or householder's son would with his own hand satisfy and serve me with such superior solid and soft food in the future too!' He consumes that almsfood greedy, infatuated, transgressing, not seeing the danger, without wisdom of escape. There he thinks sensual thoughts, thinks thoughts of anger, thinks thoughts of violence. Of such a monk, monks, I say what is given is not of great fruit. What is the reason for this? Because, monks, the monk dwells heedless.
"Here again, monks, a monk dwells in dependence on a certain village or market town. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, monks, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son with his own hand satisfies and serves him with superior solid and soft food.
He does not think thus - 'It is good indeed that this householder or householder's son with his own hand satisfies and serves me with superior solid and soft food.' And thus he does not think - 'Oh, if only this householder or householder's son would with his own hand satisfy and serve me with such superior solid and soft food in the future too!' He consumes that almsfood not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. There he thinks thoughts of renunciation, thinks thoughts of non-anger, thinks thoughts of non-violence. Of such a monk, monks, I say what is given is of great fruit. What is the reason for this? Because, monks, the monk dwells diligent." The first.
2.
The Discourse on Quarrel
125. "In whatever direction, monks, monks dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, it is not comfortable for me even to pay attention to that direction, monks, how much more to go there! I reach the conclusion here - 'Certainly those venerable ones have abandoned three qualities, and have made three qualities abundant. Which three qualities have they abandoned? The thought of renunciation, the thought of non-anger, the thought of non-violence - these three qualities they have abandoned. Which three qualities have they made abundant? Sensual thought, thought of anger, thought of violence - these three qualities they have made abundant.' In whatever direction, monks, monks dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, it is not comfortable for me even to pay attention to that direction, monks, how much more to go there! I reach the conclusion here - 'Certainly those venerable ones have abandoned these three qualities, and have made these three qualities abundant.'"
"But in whatever direction, monks, monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, it is comfortable for me even to go to that direction, monks, how much more to pay attention to it! I reach the conclusion here - 'Certainly those venerable ones have abandoned three qualities, and have made three qualities abundant. Which three qualities have they abandoned? Sensual thought, thought of anger, thought of violence - these three qualities they have abandoned. Which three qualities have they made abundant? The thought of renunciation, the thought of non-anger, the thought of non-violence - these three qualities they have made abundant.' In whatever direction, monks, monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, it is comfortable for me even to go to that direction, monks, how much more to pay attention to it! I reach the conclusion here - 'Certainly those venerable ones have abandoned these three qualities, and have made these three qualities abundant.'" The second.
3.
The Discourse on the Gotamaka Shrine
126. On one occasion the Blessed One was dwelling at Vesālī in the Gotamaka shrine. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"I teach the Teaching having directly known, monks, not without having directly known. I teach the Teaching with a source, monks, not without a source. I teach the Teaching with the wondrous effect of liberation, monks, not without the wondrous effect of liberation. Since I teach the Teaching having directly known, monks, not without having directly known, since I teach the Teaching with a source, not without a source, since I teach the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation, exhortation is to be done, instruction is to be done. And it is enough for you, monks, for contentment, enough for gladness, enough for pleasure - 'The Blessed One is the One Enlightened by himself, well proclaimed is the Teaching, the Community is practicing well.'"
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. And while this explanation was being spoken, the thousandfold world-system trembled. The third.
4.
The Discourse on Bharaṇḍu the Kālāma
127. On one occasion the Blessed One was wandering on a journey among the Kosalans and arrived at Kapilavatthu. Mahānāma the Sakyan heard - "The Blessed One, it is said, has arrived at Kapilavatthu." Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. To Mahānāma the Sakyan standing to one side, the Blessed One said this -
"Go, Mahānāma, find out in Kapilavatthu such a public rest-house where we might stay for one night today." "Yes, venerable sir," Mahānāma the Sakyan, having assented to the Blessed One, having entered Kapilavatthu, wandering about almost the whole of Kapilavatthu, did not see in Kapilavatthu such a public rest-house where the Blessed One might stay for one night today.
Then Mahānāma the Sakyan approached the Blessed One; having approached, he said this to the Blessed One - "There is not, venerable sir, in Kapilavatthu such a public rest-house where the Blessed One might stay for one night today. This Bharaṇḍu Kālāma, venerable sir, is a former fellow practitioner of the holy life of the Blessed One. Let the Blessed One stay for one night today in his hermitage." "Go, Mahānāma, prepare a mat." "Yes, venerable sir," Mahānāma the Sakyan, having assented to the Blessed One, approached the hermitage of Bharaṇḍu Kālāma; having approached, having prepared a mat, having set out water for washing the feet, he approached the Blessed One; having approached, he said this to the Blessed One - "The mat is spread, venerable sir, water is set out for washing the feet. Now let the Blessed One do as he thinks fit, venerable sir."
Then the Blessed One approached the hermitage of Bharaṇḍu Kālāma; having approached, he sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Then this occurred to Mahānāma the Sakyan - "It is not the right time today to attend upon the Blessed One. The Blessed One is weary. Tomorrow I shall attend upon the Blessed One," and having paid respect to the Blessed One and circumambulated him keeping him on his right, he departed.
Then Mahānāma the Sakyan, after that night had passed, approached the Blessed One; having approached, he sat down to one side. To Mahānāma the Sakyan seated to one side, the Blessed One said this - "There are, Mahānāma, three teachers existing and found in the world. Which three? Here, Mahānāma, a certain teacher declares the full understanding of sensual pleasures; he does not declare the full understanding of material forms, he does not declare the full understanding of feelings. Here again, Mahānāma, a certain teacher declares the full understanding of sensual pleasures, he declares the full understanding of material forms; he does not declare the full understanding of feelings. Here again, Mahānāma, a certain teacher declares the full understanding of sensual pleasures, he declares the full understanding of material forms, he declares the full understanding of feelings. These, Mahānāma, are the three teachers existing and found in the world. Of these three teachers, Mahānāma, is there one goal or are there different goals?"
When this was said, Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one', Mahānāma." When this was said, the Blessed One said this to Mahānāma the Sakyan - "Say 'different', Mahānāma." For the second time Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one', Mahānāma." For the second time the Blessed One said this to Mahānāma the Sakyan - "Say 'different', Mahānāma." For the third time Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one', Mahānāma." For the third time the Blessed One said this to Mahānāma the Sakyan - "Say 'different', Mahānāma."
Then this occurred to Bharaṇḍu Kālāma - "Indeed I have been disparaged by the ascetic Gotama up to the third time in the presence of the influential Mahānāma the Sakyan. What if I were to depart from Kapilavatthu?" Then Bharaṇḍu Kālāma departed from Kapilavatthu. Having departed from Kapilavatthu, he was gone just as he had departed, and did not return again. The fourth.
5.
The Discourse About Hatthaka
128. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Hatthaka the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached - "I will stand before the Blessed One," he kept sinking down, kept subsiding, and was not able to stand firm. Just as ghee or oil poured on sand keeps sinking down, keeps subsiding, and does not stand firm; just so Hatthaka the young god - "I will stand before the Blessed One," he kept sinking down, kept subsiding, and was not able to stand firm.
Then the Blessed One said this to Hatthaka the young god - "Create a gross body, Hatthaka." "Yes, venerable sir," Hatthaka the young god, having assented to the Blessed One, having created a gross body, having paid respect to the Blessed One, stood to one side. To Hatthaka the young god standing to one side, the Blessed One said this -
"Those teachings, Hatthaka, that were occurring for you formerly when you were a human being, are those teachings still occurring for you now?" "Those teachings, venerable sir, that were occurring for me formerly when I was a human being, those teachings are still occurring for me now; and those teachings, venerable sir, that were not occurring for me formerly when I was a human being, those teachings are now occurring for me. Just as, venerable sir, the Blessed One now dwells crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians; just so indeed I, venerable sir, dwell crowded by young gods. Even from afar, venerable sir, young gods come to the presence of Hatthaka the young god, thinking 'We will hear the Teaching.' I died unsatisfied and discontent with three things, venerable sir. Which three? I died unsatisfied and discontent with seeing the Blessed One, venerable sir; I died unsatisfied and discontent with hearing the Good Teaching, venerable sir; I died unsatisfied and discontent with attending upon the Community, venerable sir. I died unsatisfied and discontent with these three things, venerable sir."
With attending upon the Community, and with hearing the Good Teaching.
Unsatisfied with three things, Hatthaka has gone to Aviha." The fifth.
6.
The Discourse on Kaṭuviya
129. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Bārāṇasī for almsfood. The Blessed One, walking for almsfood near the fig tree at the cattle market, saw a certain monk devoid of gratification, seeking gratification externally, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. Having seen him, he said this to that monk -
"Do not, monk, make yourself impure. That indeed, monk, flies will not fall upon and devour one who has made himself impure, soaked with verminous odour - this is impossible." Then that monk, exhorted by the Blessed One with this exhortation, attained a sense of urgency. Then the Blessed One, having walked for almsfood in Bārāṇasī, after the meal, having returned from his alms round, addressed the monks -
"Here, monks, having dressed in the earlier period of the day, taking my bowl and robe, I entered Bārāṇasī for almsfood. I saw, monks, walking for almsfood near the fig tree at the cattle market, a certain monk devoid of gratification, seeking gratification externally, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. Having seen him, I said this to that monk -
'Do not, monk, make yourself impure. That indeed, monk, flies will not fall upon and devour one who has made himself impure, soaked with verminous odour - this is impossible.' Then, monks, that monk, exhorted by me with this exhortation, attained a sense of urgency." When this was said, a certain monk said this to the Blessed One - "What indeed, venerable sir, is impurity? What is verminous odour? What are flies?"
"Covetousness, monk, is impurity; anger is verminous odour; evil unwholesome thoughts are flies. That indeed, monk, flies will not fall upon and devour one who has made himself impure, soaked with verminous odour - this is impossible."
Flies will fall upon him, thoughts dependent on lust.
Is far from Nibbāna, a partaker of vexation only.
The fool, the imprudent one, wanders about, surrounded by flies.
The peaceful ones sleep happily, having driven away the flies." The sixth.
7.
The First Discourse on Anuruddha
130. Then the Venerable Anuruddha 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 Anuruddha said this to the Blessed One - "Here I, venerable sir, with the divine eye, which is pure and surpasses the human, mostly see a woman, upon the body's collapse at death, being reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Possessed of how many qualities, venerable sir, does a woman, upon the body's collapse at death, become reborn in a realm of misery, an unfortunate realm, a nether world, in hell?"
"Possessed of three qualities, Anuruddha, a woman, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. With which three? Here, Anuruddha, a woman in the earlier period of the day dwells in a house with a mind pervaded by the stain of stinginess, at the noon period of the day she dwells in a house with a mind pervaded by jealousy, in the afternoon period of the day she dwells in a house with a mind pervaded by sensual lust. Possessed of these three qualities, Anuruddha, a woman, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The seventh.
8.
The Second Discourse on Anuruddha
131. Then the Venerable Anuruddha approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Venerable Sāriputta - "Here I, friend Sāriputta, with the divine eye, which is pure and surpasses the human, survey a thousand worlds. My energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. And yet my mind is not liberated from the mental corruptions by non-clinging."
"That you, friend Anuruddha, think thus - 'I with the divine eye, which is pure and surpasses the human, survey a thousand worlds' - this is conceit in you. And that you, friend Anuruddha, think thus - 'My energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused' - this is restlessness in you. And that you, friend Anuruddha, think thus - 'And yet my mind is not liberated from the mental corruptions by non-clinging' - this is remorse in you. It would be good if the Venerable Anuruddha, having abandoned these three mental states, not attending to these three mental states, would focus the mind on the deathless element."
Then the Venerable Anuruddha at a later time, having abandoned these three mental states, not attending to these three mental states, focused the mind on the deathless element. Then the Venerable Anuruddha, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Anuruddha became one of the Worthy Ones. The eighth.
9.
The Discourse on the Concealed
132. "There are, monks, these three things that are conducive when concealed, not when unveiled. What three? A woman, monks, is conducive when concealed, not when unveiled; the spells of brahmins, monks, are conducive when concealed, not when unveiled; wrong view, monks, is conducive when concealed, not when unveiled. These, monks, are the three things that are conducive when concealed, not when unveiled.
"There are, monks, these three things that shine when unveiled, not when concealed. What three? The disc of the moon, monks, shines when unveiled, not when concealed; the orb of the sun, monks, shines when unveiled, not when concealed; the Teaching and discipline proclaimed by the Truth-finder, monks, shines when unveiled, not when concealed. These, monks, are the three things that shine when unveiled, not when concealed." The ninth.
10.
The Discourse on Writing
133. "Monks, there are these three persons existing and found in the world. Which three? The person like an inscription on rock, the person like an inscription on earth, the person like an inscription on water. And what, monks, is the person like an inscription on rock? Here, monks, a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. Just as, monks, an inscription on rock does not quickly fall apart by wind or by water, it is long-lasting; just so, monks, here a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. This is called, monks, the person like an inscription on rock.
"And what, monks, is the person like an inscription on earth? Here, monks, a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. Just as, monks, an inscription on earth quickly falls apart by wind or by water, it is not long-lasting; just so, monks, here a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. This is called, monks, the person like an inscription on earth.
"And what, monks, is the person like an inscription on water? Here, monks, a certain person, even when spoken to roughly, even when spoken to harshly, even when spoken to disagreeably, is connected, is in harmony, is friendly. Just as, monks, an inscription on water quickly disappears, it is not long-lasting; just so, monks, here a certain person, even when spoken to roughly, even when spoken to harshly, even when spoken to disagreeably, is connected, is in harmony, is friendly. This is called, monks, the person like an inscription on water. These, monks, are the three persons existing and found in the world." The tenth.
The Chapter on Kusinārā is thirteenth.
Its summary:
Impurity, two Anuruddhas, concealed, and inscription - these are ten.