4.
The Chapter on Divine Messengers
1. Discourse on With Brahmā
31. "Monks, those families where mother and father are venerated at home by their children are with Brahmā. Monks, those families where mother and father are venerated at home by their children are with the first teachers. Monks, those families where mother and father are venerated at home by their children are with those worthy of offerings. 'Brahmā', monks, this is a designation for mother and father. 'First teachers', monks, this is a designation for mother and father. 'Worthy of offerings', monks, this is a designation for mother and father. What is the reason for this? Monks, mother and father are of great service to their children, they are their nurturers, nourishers, and those who show them this world."
Worthy of offerings from their children, compassionate towards their offspring.
With food and with drink, with cloth and with bedding;
With anointing and with bathing, and with washing of their feet.
They praise him right here, and after death he rejoices in heaven." The first.
2.
The Discourse on Ānanda
32. Then the Venerable Ānanda 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 Ānanda said this to the Blessed One -
"Could there be, venerable sir, such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - could he dwell having attained that liberation of mind and liberation by wisdom?" "There could be, Ānanda, such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - he could dwell having attained that liberation of mind and liberation by wisdom."
"In what way, venerable sir, could there be such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - could he dwell having attained that liberation of mind and liberation by wisdom?"
"Here, Ānanda, a monk thinks thus - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' Thus, Ānanda, there could be such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - he could dwell having attained that liberation of mind and liberation by wisdom."
"And this was said by me, Ānanda, with reference to this, in the Pārāyana, in Puṇṇaka's Question -
For whom there is no perturbation anywhere in the world;
Peaceful, smokeless, free from trouble, desireless,
He has crossed over birth and ageing, I say." The second.
3.
The Discourse to Sāriputta
33. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "I could teach the Teaching in brief, Sāriputta; I could teach the Teaching in detail, Sāriputta; I could teach the Teaching both in brief and in detail, Sāriputta; but those who understand are rare." "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to teach the Teaching in brief, to teach the Teaching in detail, to teach the Teaching both in brief and in detail. There will be those who understand the Teaching."
"Therefore, Sāriputta, you should train thus: 'In this conscious body and externally in all signs, the underlying tendencies to I-making, mine-making, and conceit will not exist, and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - we will dwell having attained that liberation of mind and liberation by wisdom.' Thus indeed, Sāriputta, should you train.
"When, Sāriputta, for a monk in this conscious body the underlying tendencies to I-making, mine-making, and conceit do not exist, and externally in all signs the underlying tendencies to I-making, mine-making, and conceit do not exist, and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - he dwells having attained that liberation of mind and liberation by wisdom; this is called, Sāriputta: 'A monk who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering.' And this was said by me, Sāriputta, with reference to this, in the Pārāyana, in Udaya's Question:
And the dispelling of sloth, the warding off of remorse.
I declare the deliverance through final knowledge, the breaking up of ignorance." The third.
4.
The Discourse on Causation
34. "There are, monks, these three sources for the arising of actions. What three? Greed is a source for the arising of actions, hate is a source for the arising of actions, delusion is a source for the arising of actions.
"Whatever action, monks, is done through greed, born of greed, having greed as its source, having greed as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.
"Whatever action, monks, is done through hate, born of hate, having hate as its source, having hate as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.
"Whatever action, monks, is done through delusion, born of delusion, having delusion as its source, having delusion as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.
"Just as, monks, seeds that are unbroken, not rotten, not damaged by wind and heat, with substance, well stored, are placed in a good field on well-prepared ground. And the rain god would send down proper showers. Thus those seeds, monks, would attain growth, increase, and expansion. Just so, monks, whatever action is done through greed, born of greed, having greed as its source, having greed as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.
"Whatever action is done through hate... etc. whatever action is done through delusion, born of delusion, having delusion as its source, having delusion as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence. These, monks, are the three sources for the arising of actions.
"There are, monks, these three sources for the arising of actions. What three? Non-greed is a source for the arising of actions, non-hate is a source for the arising of actions, non-delusion is a source for the arising of actions.
"Whatever action, monks, is done through non-greed, born of non-greed, having non-greed as its source, having non-greed as its origin, when greed has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.
"Whatever action, monks, is done through non-hate, born of non-hate, having non-hate as its source, having non-hate as its origin, when hate has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.
"Whatever action, monks, is done through non-delusion, born of non-delusion, having non-delusion as its source, having non-delusion as its origin, when delusion has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.
"Just as, monks, seeds that are unbroken, not rotten, not damaged by wind and heat, with substance, well stored. A person might burn them with fire. Having burnt them with fire, he might make them into ashes. Having made them into ashes, he might winnow them in a strong wind or let them be carried away by a swift-flowing river. Thus those seeds, monks, would have their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Just so, monks, whatever action is done through non-greed, born of non-greed, having non-greed as its source, having non-greed as its origin, when greed has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.
"Whatever action is done through non-hate... etc. whatever action is done through non-delusion, born of non-delusion, having non-delusion as its source, having non-delusion as its origin, when delusion has disappeared, thus that action is abandoned... etc. subject to non-arising in the future. These, monks, are the three sources for the arising of actions."
Whatever action is done by him, whether little or much;
Right here that is to be experienced, no other site is found.
A monk arousing true knowledge, should give up all unfortunate realms." The fourth.
5.
The Discourse About Hatthaka
35. Thus have I heard - On one occasion the Blessed One was dwelling at Āḷavī on the cattle path in a siṃsapā grove on a mattress of leaves. Then Hatthaka of Āḷavī, walking up and down for leg exercise, wandering about, saw the Blessed One seated on the cattle path in a siṃsapā grove on a mattress of leaves. Having seen him, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Hatthaka of Āḷavī said this to the Blessed One - "I hope, venerable sir, the Blessed One slept happily?" "Yes, young man, I slept happily. And of those who sleep happily in the world, I am one of them."
"Cold, venerable sir, is the wintry night, the eight days between the months is the time of snowfall, rough is the ground trampled by cattle hooves, thin is the mattress of leaves, sparse are the leaves of the tree, cold are the ochre robes, and a cold high-altitude wind blows. And yet the Blessed One says thus - 'Yes, young man, I slept happily. And of those who sleep happily in the world, I am one of them.'"
"If so, young man, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, young man, suppose here a householder or a householder's son had a pinnacle chamber, plastered inside and out, sheltered from the wind, with bolts fastened and windows closed. In it there might be a divan spread with a long-fleeced woollen cover, spread with a white woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends; and an oil lamp would burn there; and four wives would be in attendance with agreeable service. What do you think, young man, would he sleep happily or not? Or how is it here?" "He would sleep happily, venerable sir. And of those who sleep happily in the world, he would be one of them."
"What do you think, young man, might there arise for that householder or householder's son fevers born of lust, bodily or mental, by which fevers born of lust, being burnt, he would sleep in suffering?" "Yes, venerable sir."
"That lust, young man, by which that householder or householder's son, being burnt by fevers born of lust, would sleep in suffering - that lust has been abandoned by the Truth-finder, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore I slept happily.
"What do you think, young man, might there arise for that householder or householder's son fevers born of hate? Etc. Fevers born of delusion, bodily or mental, by which fevers born of delusion, being burnt, he would sleep in suffering?" "Yes, venerable sir."
"Whatever delusion, young man, by which a householder or a householder's son, being burnt by the fever born of delusion, would sleep in suffering, that delusion has been abandoned by the Truth-finder, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore I slept happily."
Who does not cling to sensual pleasures, become cooled, without clinging.
The peaceful one sleeps happily, having attained peace of mind." The fifth.
6.
The Discourse on the Divine Messengers
36. "There are, monks, these three divine messengers. What three? Here, monks, a certain one practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Then, monks, the guardians of hell, having seized him by both arms, show him to King Yama - 'This man, Sire, was disrespectful towards his mother, irreverent towards his father, disrespectful towards ascetics, disrespectful towards brahmins, not honouring the elders in the family. Let the Sire decree punishment for him.'
Then, monks, King Yama cross-questions, asks for reasons, and admonishes him about the first divine messenger - 'Hey man, did you not see among human beings the first divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man, eighty or ninety or a hundred years old by birth, old, bent like a roof beam, broken, leaning on a stick, trembling as they walked, afflicted, past their youth, with broken teeth, grey hair, scanty hair, bald-headed, wrinkled, with limbs blotched with spots?' He speaks thus: 'I saw, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to ageing, not gone beyond ageing, come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir. I was heedless, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by deities, not done by ascetics and brahmins; this evil deed was done by you yourself, and you yourself will experience its result.'
Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the first divine messenger, cross-questions, asks for reasons, and admonishes him about the second divine messenger - 'Hey man, did you not see among human beings the second divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.' "Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man who was sick, suffering, severely ill, fallen into their own urine and excrement, lying down, being lifted up by some, being laid down by others?' He speaks thus: 'I saw, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to disease, not gone beyond disease. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir. I was heedless, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by deities, not done by ascetics and brahmins; this evil deed was done by you yourself. You yourself will experience its result.'
"Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the second divine messenger, cross-questions, asks for reasons, and admonishes him about the third divine messenger - 'Hey man, did you not see among human beings the third divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering?' He speaks thus: 'I saw, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to death, not gone beyond death. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir. I was heedless, venerable sir.'
"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by deities, not done by ascetics and brahmins; this evil deed was done by you yourself. You yourself will experience its result.'
"Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the third divine messenger, becomes silent. Then, monks, the guardians of hell inflict on him the torture called the fivefold binding. They drive a red-hot iron stake into his hand. They drive a red-hot iron stake into his other hand. They drive a red-hot iron stake into his foot. They drive a red-hot iron stake into his other foot. They drive a red-hot iron stake into the middle of his chest. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.
"Then, monks, the guardians of hell lay him down and plane him with axes. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.
"Then, monks, the guardians of hell, having seized him feet up and head down, plane him with adzes... etc... Then, monks, the guardians of hell, having yoked him to a chariot, drive him back and forth over ground that is blazing, in flames, aglow... etc... Then, monks, the guardians of hell make him climb up and down a great mountain of embers, blazing, in flames, aglow... etc... Then, monks, the guardians of hell, having seized him feet up and head down, throw him into a red-hot copper cauldron, blazing, in flames, aglow. There, being cooked, throwing up foam, he goes up once, he goes down once, he goes across once. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell throw him into the great hell. Now, monks, that great hell -
Surrounded by an iron wall, covered over with iron.
Having pervaded a hundred yojanas all around, it stands always."
"Once upon a time, monks, this occurred to King Yama - 'It is said, friend, that those who do evil deeds in the world, upon them such various bodily punishments are inflicted. Oh, may I attain human existence, and may a Truth-finder arise in the world, a Worthy One, a One Enlightened by himself, and may I attend upon that Blessed One. And may that Blessed One teach me the Teaching, and may I understand the Teaching of that Blessed One.' But this, monks, I do not say having heard it from another ascetic or brahmin, but rather whatever I myself have known, myself have seen, myself have understood, that alone I say."
Those men grieve for a long time, having gone to an inferior bodily existence.
They are never negligent regarding the noble teaching.
Without clinging they become liberated, in the extinction of birth and death.
Having gone beyond all enmity and fear, they have overcome all suffering." The sixth.
7.
The Discourse on the Four Great Kings
37. "On the eighth day of the fortnight, monks, the ministers and councillors of the four great kings wander about this world - 'Are there many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit?' On the fourteenth of the fortnight, monks, the sons of the four great kings wander about this world - 'Are there many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit?' On that day, monks, on the Observance day, the fifteenth, the four great kings themselves wander about this world - 'Are there many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit?'"
"If, monks, there are few human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit. Then, monks, the four great kings report to the gods of the Thirty-three seated together assembled in the Sudhammā assembly hall - 'There are few indeed, sirs, human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit.' By that, monks, the gods of the Thirty-three are displeased - 'Indeed, sirs, the divine hosts will decline, the titan hosts will be filled.'"
"But if, monks, there are many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit. Then, monks, the four great kings report to the gods of the Thirty-three seated together assembled in the Sudhammā assembly hall - 'There are many indeed, sirs, human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit.' By that, monks, the gods of the Thirty-three are delighted - 'Indeed, sirs, the divine hosts will be filled, the titan hosts will decline.'"
"Once upon a time, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three, at that time spoke this verse -
And the extra holiday, well endowed with the eight factors;
One should observe the Observance, whoever is a man like me.'
"But that verse, monks, was badly sung by Sakka, the lord of the gods, not well sung, badly spoken, not well spoken. What is the reason for this? Because Sakka, monks, the lord of the gods, is not free from lust, not free from hate, not free from delusion.
"But whatever monk, monks, is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - for that monk, monks, it is proper to say -
And the extra holiday, well endowed with the eight factors;
One should observe the Observance, whoever is a man like me.'
"What is the reason for this? Because that monk, monks, is free from lust, free from hate, free from delusion." The seventh.
8.
The Second Discourse on the Four Great Kings
38. "Once upon a time, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three, at that time spoke this verse -
And the extra holiday, well endowed with the eight factors;
One should observe the Observance, whoever is a man like me.'
"But that verse, monks, was badly sung by Sakka, the lord of the gods, not well sung, badly spoken, not well spoken. What is the reason for this? Because Sakka, monks, the lord of the gods, is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is not released from suffering, I say.
"But whatever monk, monks, is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - for that monk, monks, it is proper to say -
And the extra holiday, well endowed with the eight factors;
One should observe the Observance, whoever is a man like me.'
"What is the reason for this? Because that monk, monks, is released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is released from suffering, I say." The eighth.
9.
The Discourse on the Subtle
39. "I was delicate, monks, supremely delicate, extremely delicate. In my father's dwelling, monks, lotus ponds were made. In one, monks, blue lotuses were planted, in one red lotuses, in one white lotuses, only for my sake. I did not use, monks, sandalwood that was not from Kāsi. My turban, monks, was of Kāsi cloth, my jacket was of Kāsi cloth, my inner robe was of Kāsi cloth, my upper robe was of Kāsi cloth. Night and day, monks, a white parasol was held over me - 'Let not cold or heat or grass or dust or dew touch him.'
I, monks, had three mansions - one for the winter, one for the summer, one for the rainy season. I, monks, being entertained in the rainy season mansion for the four months of the rainy season with musical instruments played only by women, did not descend to the lower part of the mansion. Just as, monks, in the dwellings of others, porridge of broken rice with vinegar as a second is given to slaves, workmen and servants, just so, monks, in my father's dwelling, rice with meat was given to slaves, workmen and servants.
To me, monks, endowed with such supernormal power and with such delicacy, this occurred - 'An ignorant worldling, being himself subject to ageing, not gone beyond ageing, having seen another who is old, is troubled, ashamed, and disgusted, overlooking himself. I too am subject to ageing, not gone beyond ageing. If I, being subject to ageing, not gone beyond ageing, having seen another who is old, were to be troubled, ashamed, and disgusted, that would not be proper for me.' As I, monks, thus reflected, whatever intoxication with youth there is in youth was completely abandoned.
An ignorant worldling, being himself subject to disease, not gone beyond disease, having seen another who is diseased, is troubled, ashamed, and disgusted, overlooking himself - 'I too am subject to disease, not gone beyond disease. If I, being subject to disease, not gone beyond disease, having seen another who is diseased, were to be troubled, ashamed, and disgusted, that would not be proper for me.' As I, monks, thus reflected, whatever intoxication with health there is in health was completely abandoned.
An ignorant worldling, being himself subject to death, not gone beyond death, having seen another who is dead, is troubled, ashamed, and disgusted, overlooking himself - 'I too am subject to death, not gone beyond death. If I, being subject to death, not gone beyond death, having seen another who is dead, were to be troubled, ashamed, and disgusted, that would not be proper for me.' As I, monks, thus reflected, whatever intoxication with life there is in life was completely abandoned."
"There are these three intoxications, monks. Which three? Intoxication with youth, intoxication with health, intoxication with life. An ignorant worldling, monks, intoxicated with intoxication with youth, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. An ignorant worldling, monks, intoxicated with intoxication with health, etc. An ignorant worldling, monks, intoxicated with intoxication with life, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"A monk intoxicated by the vanity of youth, monks, having rejected the training, returns to the lower life. Or a monk intoxicated by the vanity of health, monks, etc. Or a monk intoxicated by the vanity of life, monks, having rejected the training, returns to the lower life."
Being just as they are by nature, worldlings are disgusted.
This would not be proper for me, dwelling thus.
Whatever vanities there are in health, in youth, and in life.
For me there was endeavour, seeing Nibbāna.
I shall be one who does not turn back, heading for the holy life." The ninth.
10.
The Discourse on Authority
40. "There are, monks, these three authorities. What three? Taking oneself as authority, taking the world as authority, taking the Teaching as authority. And what, monks, is taking oneself as authority? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'But I have not gone forth from home into homelessness because of robes. Not because of almsfood, not because of lodging, not because of this or that existence have I gone forth from home into homelessness. But rather, I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering. Perhaps the ending of this whole mass of suffering might be discerned.' If I, having left behind whatever sensual pleasures, have gone forth from home into homelessness, were to seek such sensual pleasures or those even more wicked than that, that would not be proper for me.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, having made himself the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure. This is called, monks, taking oneself as authority.
"And what, monks, is taking the world as authority? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'But I have not gone forth from home into homelessness because of robes. Not because of almsfood, not because of lodging, not because of this or that existence have I gone forth from home into homelessness. But rather, I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering. Perhaps the ending of this whole mass of suffering might be discerned.' If I, having thus gone forth, were to think sensual thoughts, or were to think thoughts of anger, or were to think thoughts of violence, great indeed is this world community. In this great world community there are ascetics and brahmins possessing supernormal power, possessing the divine eye, knowing the minds of others. They see even from afar, even when near they are not seen, and with the mind they understand the mind. They too would know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' There are also deities possessing supernormal power, possessing the divine eye, knowing the minds of others. They see even from afar, even when near they are not seen, and with the mind they know the mind. They too would know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, having made the world the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure. This is called, monks, taking the world as authority.
"And what, monks, is taking the Teaching as authority? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'But I have not gone forth from home into homelessness because of robes. Not because of almsfood, not because of lodging, not because of this or that existence have I gone forth from home into homelessness. But rather, I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering. Perhaps the ending of this whole mass of suffering might be discerned.' 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' There are indeed my fellow monks in the holy life who dwell knowing and seeing. If I, having gone forth in such a well-proclaimed Teaching and discipline, were to dwell lazy and heedless, that would not be proper for me.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, making the Teaching itself the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure. This is called, monks, taking the Teaching as authority. These, monks, are the three authorities."
Your self, O man, knows whether it is true or false.
You who conceal yourself when there is evil in yourself.
The fool behaving unrighteously in the world;
Therefore one taking oneself as authority,
And one taking the world as authority, prudent, a meditator.
The sage with true exertion does not decline;
Having overcome Māra, having conquered the Ender,
And whoever with striving has touched the destruction of birth;
Such a one, knower of the world, wise,
The sage who identifies with nothing regarding all phenomena." The tenth.
The Chapter on Divine Messengers is fourth.
Its summary:
Messengers, two, and Kings, with Delicate and Authority.