6.
The Chapter on the Undeclared
1.
The Discourse on the Undeclared
54. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby for an instructed noble disciple sceptical doubt does not arise regarding undeclared matters?"
"Through the cessation of view, monk, for an instructed noble disciple sceptical doubt does not arise regarding undeclared matters. 'The Truth-finder exists after death,' monk, this is a wrong view; 'The Truth-finder does not exist after death,' monk, this is a wrong view; 'The Truth-finder both exists and does not exist after death,' monk, this is a wrong view; 'The Truth-finder neither exists nor does not exist after death,' monk, this is a wrong view. An ignorant worldling, monk, does not understand view, does not understand the origin of view, does not understand the cessation of view, does not understand the practice leading to the cessation of view. That view of his increases; he 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 an instructed noble disciple, monk, understands view, understands the origin of view, understands the cessation of view, understands the practice leading to the cessation of view. That view of his ceases; he 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. Thus knowing, monk, an instructed noble disciple thus seeing does not declare 'The Truth-finder exists after death'; does not declare 'The Truth-finder does not exist after death'; does not declare 'The Truth-finder both exists and does not exist after death'; does not declare 'The Truth-finder neither exists nor does not exist after death'. Thus knowing, monk, an instructed noble disciple thus seeing is thus one who does not declare regarding undeclared matters. Thus knowing, monk, an instructed noble disciple thus seeing does not tremble, does not shake, does not quiver, does not experience terror regarding undeclared matters.
"'The Truth-finder exists after death,' monk, this pertains to craving, etc. this pertains to perception, etc. this is imagining, etc. this is obsessed, etc. this pertains to clinging, etc. 'The Truth-finder exists after death,' monk, this is regret; 'The Truth-finder does not exist after death,' monk, this is regret; 'The Truth-finder both exists and does not exist after death,' monk, this is regret; 'The Truth-finder neither exists nor does not exist after death,' monk, this is regret. An ignorant worldling, monk, does not understand regret, does not understand the origin of regret, does not understand the cessation of regret, does not understand the practice leading to the cessation of regret. That regret of his increases; he 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, monk, a learned noble disciple understands remorse, understands the origin of remorse, understands the cessation of remorse, understands the practice leading to the cessation of remorse. That remorse of his ceases, he is released from birth, etc. from suffering, I say. Thus knowing, monk, a learned noble disciple thus seeing does not declare 'the Truth-finder exists after death', etc. does not declare 'The Truth-finder neither exists nor does not exist after death'. Thus knowing, monk, an instructed noble disciple thus seeing is thus one who does not declare regarding undeclared matters. Thus knowing, monk, an instructed noble disciple thus seeing does not tremble, does not shake, does not quiver, does not experience terror regarding undeclared matters. This, monk, is the cause, this is the condition, whereby for a learned noble disciple sceptical doubt does not arise regarding undeclared matters." The first.
2.
The Discourse on a Person's Destination
55. "And, monks, I will teach the seven destinations of a person and final nibbāna without grasping. 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, are the seven destinations of a person?
"Here, monks, a monk is practicing thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon' - thus he obtains equanimity. He does not find pleasure in existence, he does not find pleasure in origination, he sees with right wisdom the peaceful state that is beyond. But that state has not been completely realized by him in every way; his underlying tendency to conceit has not been completely abandoned, his underlying tendency to lust for existence has not been completely abandoned, his underlying tendency to ignorance has not been completely abandoned. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval. Just as, monks, when an iron pan heated all day is being struck, a flake having arisen would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon' - thus he obtains equanimity. He does not find pleasure in existence, he does not find pleasure in origination, he sees with right wisdom the peaceful state that is beyond. But that state has not been completely realized by him in every way; his underlying tendency to conceit has not been completely abandoned, his underlying tendency to lust for existence has not been completely abandoned, his underlying tendency to ignorance has not been completely abandoned. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval.
"Here again, monks, a monk is practicing thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon' - thus he obtains equanimity. He does not find pleasure in existence, he does not find pleasure in origination, he sees with right wisdom the peaceful state that is beyond. But that state has not been completely realized by him in every way; his underlying tendency to conceit has not been completely abandoned, his underlying tendency to lust for existence has not been completely abandoned, his underlying tendency to ignorance has not been completely abandoned. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval. Just as, monks, when an iron pan heated all day is being struck, a flake having arisen and having flown up would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. he, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval.
"Here again, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. he, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval. Just as, monks, when an iron pan heated all day is being struck, a flake having arisen and having flown up, without reaching the ground, would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. he, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval.
"Here again, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna after the interval. Just as, monks, when an iron pan heated all day is being struck, a scale having arisen and flown up, having touched the ground, would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna after the interval.
"Here again, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna without exertion. Just as, monks, when an iron pan heated all day is being struck, a scale having arisen and flown up might fall upon a small heap of grass or a small heap of sticks. It might produce fire there, might produce smoke there, and having produced fire and having produced smoke, having consumed that very small heap of grass or heap of sticks, being without fuel, would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna without exertion.
"Here again, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna through exertion. Just as, monks, when an iron pan heated all day is being struck, a scale having arisen and flown up might fall upon an extensive heap of grass or an extensive heap of sticks. It might produce fire there, might produce smoke there, and having produced fire and having produced smoke, having consumed that very extensive heap of grass or heap of sticks, being without fuel, would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna through exertion.
"Here again, monks, a monk is practicing thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon' - thus he obtains equanimity. He does not find pleasure in existence, he does not find pleasure in origination, he sees with right wisdom the peaceful state that is beyond. But that state has not been completely realized by him in every way; his underlying tendency to conceit has not been completely abandoned, his underlying tendency to lust for existence has not been completely abandoned, his underlying tendency to ignorance has not been completely abandoned. He, with the utter elimination of the five lower mental fetters, becomes an upstream-goer heading toward the Akaniṭṭha realm. Just as, monks, when an iron pan heated all day is being struck, a scale having arisen and flown up might fall upon a great heap of grass or a great heap of sticks. It might produce fire there, might produce smoke there, and having produced fire and having produced smoke, having consumed that very great heap of grass or heap of sticks, it might burn the shrubs, might burn the grove, and having burnt the shrubs and having burnt the grove, having come to the edge of green vegetation, or the edge of a path, or the edge of a rock, or the edge of water, or a delightful piece of land, being without fuel, would be extinguished. Just so, monks, a monk is practicing thus - 'It would not be, and it would not be mine, etc. He, with the utter elimination of the five lower mental fetters, becomes an upstream-goer heading toward the Akaniṭṭha realm. These, monks, are the seven destinations of persons.
"And what, monks, is final nibbāna without clinging? Here, monks, a monk is practising thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon' - thus he obtains equanimity. He does not find pleasure in existence, he does not find pleasure in origination, he sees with right wisdom the peaceful state that is beyond. And that state has been entirely realized by him, his underlying tendency to conceit has been entirely abandoned, his underlying tendency to lust for existence has been entirely abandoned, his underlying tendency to ignorance has been entirely abandoned. He, with the elimination of the mental corruptions, etc. having realised, having attained, dwells. This is called, monks, final nibbāna without clinging. These, monks, are the seven destinations of a person and final nibbāna without clinging." The second.
3.
The Discourse on Tissa the Brahmā
56. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then two deities, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Vulture's Peak, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity said this to the Blessed One - "These nuns, venerable sir, are liberated." Another deity said this to the Blessed One - "These nuns, venerable sir, are well liberated without residue of clinging." This is what those deities said. The Teacher was approving. Then those deities, thinking "The Teacher approves," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, two deities, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Vulture's Peak, approached me; having approached, they paid respect to me and stood to one side. Standing to one side, monks, one deity said this to me - 'These nuns, venerable sir, are liberated.' Another deity said this to me - 'These nuns, venerable sir, are well liberated without residue of clinging.' This, monks, is what those deities said. Having said this, having paid respect to me, having circumambulated me keeping me on their right, they disappeared right there."
Now at that time the Venerable Mahāmoggallāna was seated not far from the Blessed One. Then this occurred to the Venerable Mahāmoggallāna: "Which gods have such knowledge - 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging'?" Now at that time a monk named Tissa, having recently died, was reborn in a certain Brahma world. There too they know him thus - "Tissa the Brahmā is of great supernormal power, of great might."
Then the Venerable Mahāmoggallāna - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Vulture's Peak mountain, appeared in that Brahma world. Tissa the Brahmā saw the Venerable Mahāmoggallāna coming from afar. Having seen, he said this to the Venerable Mahāmoggallāna - "Come, dear Moggallāna; welcome, dear Moggallāna! It has been a long time, dear Moggallāna, since you made this occasion, that is to say, for coming here. Sit down, dear Moggallāna, this seat is laid down." The Venerable Mahāmoggallāna sat down on the prepared seat. Tissa the Brahmā too, having paid respect to the Venerable Mahāmoggallāna, sat down to one side. To Tissa the Brahmā seated to one side, the Venerable Mahāmoggallāna said this: "Which gods, Tissa, have such knowledge - 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging'?" "The gods of Brahmā's company, dear Moggallāna, have such knowledge - 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
"Do all the gods of Brahmā's company, Tissa, have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging'?" "Not all the gods of Brahmā's company, dear Moggallāna, have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
Those gods of Brahmā's company, dear Moggallāna, who are content with Brahmā's life span, content with Brahmā's beauty, content with Brahmā's happiness, content with Brahmā's fame, content with Brahmā's authority, they do not understand as it really is the further escape. They do not have such knowledge: 'One with residue of clinging is one with residue of clinging, or one without residue of clinging is one without residue of clinging.' But those gods of Brahmā's company, dear Moggallāna, who are not content with Brahmā's life span, not content with Brahmā's beauty, not content with Brahmā's happiness, not content with Brahmā's fame, not content with Brahmā's authority, they understand as it really is the further escape. They have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
Here, dear Moggallāna, a monk is liberated in both ways. Those gods know him thus: 'This venerable one is liberated in both ways. As long as his body remains, deities and humans will see him. After the collapse of the body, deities and humans will not see him.' In this way too, dear Moggallāna, those gods have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
Here again, dear Moggallāna, a monk is liberated by wisdom. Those gods know him thus: 'This venerable one is liberated by wisdom. As long as his body remains, deities and humans will see him. After the collapse of the body, deities and humans will not see him.' In this way too, dear Moggallāna, those gods have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
Here again, dear Moggallāna, a monk is a body-witness. Those gods know him thus: 'This venerable one is a body-witness. Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, might dwell.' In this way too, dear Moggallāna, those gods have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
"Here again, dear Moggallāna, a monk is one attained to right view, etc. is liberated by faith, etc. is a follower of the Teaching. Those gods know him thus: 'This venerable one is a follower of the Teaching. Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, might dwell.' In this way too, dear Moggallāna, those gods have such knowledge: 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'"
Then the Venerable Mahāmoggallāna, having delighted in and given thanks for what Tissa the Brahmā had said - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared on the Vulture's Peak mountain. Then the Venerable Mahāmoggallāna 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 Mahāmoggallāna reported to the Blessed One all the friendly conversation he had with Tissa the Brahmā.
"But Tissa the Brahmā, Moggallāna, did not teach you the seventh person, the one who dwells in the signless." "This is the time, Blessed One; this is the time, Fortunate One! That the Blessed One would teach the seventh person, the one who dwells in the signless. Having heard from the Blessed One, the monks will remember it." "If so, Moggallāna, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Mahāmoggallāna assented to the Blessed One. The Blessed One said this -
"Here, Moggallāna, a monk, through inattention to all signs, enters and dwells in the signless concentration of mind. Those gods know him thus: 'This venerable one, through inattention to all signs, enters and dwells in the signless concentration of mind. Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge himself, having attained, might dwell.' Thus, Moggallāna, those gods have the knowledge - 'One with residue of clinging is with residue of clinging, or one without residue of clinging is without residue of clinging.'" The third.
4.
The Discourse on Sīha the General
57. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the general Sīha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the general Sīha said this to the Blessed One - "Is it possible, venerable sir, to declare a fruit of giving visible here and now?"
"If so, Sīha, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, Sīha, here there are two men - one man is faithless, stingy, miserly, abusive; one man has faith, is a master of giving, delighting in continuous giving. What do you think, Sīha, whom would the Worthy Ones first have compassion for, showing compassion - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?"
"That man, venerable sir, who is faithless, stingy, miserly, abusive - why would the Worthy Ones first have compassion for him! But that man, venerable sir, who has faith, is a master of giving, delighting in continuous giving - him indeed the Worthy Ones would first have compassion for, showing compassion."
"What do you think, Sīha, whom would the Worthy Ones first approach, approaching - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?" "That man, venerable sir, who is faithless, stingy, miserly, abusive - why would the Worthy Ones first approach him! But that man, venerable sir, who has faith, is a master of giving, delighting in continuous giving - him indeed the Worthy Ones would first approach, approaching."
"What do you think, Sīha, from whom would the Worthy Ones first accept, accepting - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?" "That man, venerable sir, who is faithless, stingy, miserly, abusive - why would the Worthy Ones first accept from him! But that man, venerable sir, who has faith, is a master of giving, delighting in continuous giving - from him indeed the Worthy Ones would first accept, accepting."
"What do you think, Sīha, to whom would the Worthy Ones first teach the Teaching, teaching - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?" "That man, venerable sir, who is faithless, stingy, miserly, abusive - why would the Worthy Ones first teach the Teaching to him! But that man, venerable sir, who has faith, is a master of giving, delighting in continuous giving - to him indeed the Worthy Ones would first teach the Teaching, teaching."
"What do you think, Sīha, for whom would a good reputation arise - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?" "That man, venerable sir, who is faithless, stingy, miserly, abusive - why would a good reputation arise for him! But that man, venerable sir, who has faith, is a master of giving, delighting in continuous giving - for him indeed a good reputation would arise."
"What do you think, Sīha, who would approach whatever assembly - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - would approach confident, unabashed - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?" "That man, venerable sir, who is faithless, stingy, miserly, abusive - how would he approach whatever assembly, whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - approach confident, unabashed! But that man, venerable sir, who has faith, a master of giving, delighting in giving again and again - he would approach whatever assembly, whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - would approach confident, unabashed."
"What do you think, Sīha, who would, upon the body's collapse at death, be reborn in a fortunate realm, in a heavenly world - that man who is faithless, stingy, miserly, abusive, or that man who has faith, is a master of giving, delighting in continuous giving?" "That man, venerable sir, who is faithless, stingy, miserly, abusive - how would he, upon the body's collapse at death, be reborn in a fortunate realm, in a heavenly world! But that man, venerable sir, who has faith, a master of giving, delighting in giving again and again - he, upon the body's collapse at death, would be reborn in a fortunate realm, in a heavenly world."
"These fruits of giving visible here and now, venerable sir, that have been declared by the Blessed One, I do not go by faith in the Blessed One in this matter. I too know these. I, venerable sir, am a donor, a master of giving; Worthy Ones first have compassion for me when having compassion. I, venerable sir, am a donor, a master of giving; Worthy Ones first approach me when approaching. I, venerable sir, am a donor, a master of giving; Worthy Ones first accept from me when accepting. I, venerable sir, am a donor, a master of giving; Worthy Ones first teach the Teaching to me when teaching. I, venerable sir, am a donor, a master of giving; a good reputation has arisen for me - 'The general Sīha is a donor, a doer, an attendant of the Community.' I, venerable sir, am a donor, a master of giving; whatever assembly I approach, whether an assembly of warriors, etc. whether an assembly of ascetics - I approach confident, unabashed. These fruits of giving visible here and now, venerable sir, that have been declared by the Blessed One, I do not go by faith in the Blessed One in this matter. I too know these. But that which the Blessed One says to me, venerable sir - 'A donor, Sīha, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world.' This I do not know; but in this matter I go by faith in the Blessed One." "So it is, Sīha; so it is, Sīha! A donor, Sīha, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world." The fourth.
5.
The Discourse on What Need Not Be Guarded
58. "There are, monks, these four things the Truth-finder need not guard against, and he is blameless in three respects. What are the four things the Truth-finder need not guard against? The Truth-finder, monks, is of pure bodily conduct; there is no bodily misconduct of the Truth-finder that the Truth-finder should guard against, thinking: 'Let not another know this of me.' The Truth-finder, monks, is of pure verbal conduct; there is no verbal misconduct of the Truth-finder that the Truth-finder should guard against, thinking: 'Let not another know this of me.' The Truth-finder, monks, is of pure mental conduct; there is no mental misconduct of the Truth-finder that the Truth-finder should guard against, thinking: 'Let not another know this of me.' The Truth-finder, monks, is of pure livelihood; there is no wrong livelihood of the Truth-finder that the Truth-finder should guard against, thinking: 'Let not another know this of me.' These are the four things the Truth-finder need not guard against.
"In which three respects is he blameless? The Truth-finder, monks, is one whose teaching is well proclaimed. That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason, saying: 'Thus you are not one whose teaching is well proclaimed.' I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
"Well laid down by me, monks, for disciples is the practice leading to Nibbāna. Practicing thus, my disciples, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason, saying: 'Thus the practice leading to Nibbāna has not been well laid down by you for disciples. Practicing thus, your disciples, with the elimination of the mental corruptions, etc. having realised, having attained, dwell therein.' I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
"Many hundreds indeed of my assembly of disciples, monks, with the elimination of the mental corruptions, etc. having realised, having attained, dwell. That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason, saying: 'Thus indeed your assembly of disciples is not many hundreds who, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence. He is blameless on these three grounds.
"These, monks, are the four things the Truth-finder need not guard against, and he is blameless on these three grounds." The fifth.
6.
The Discourse on Kimila
59. Thus have I heard - On one occasion the Blessed One was dwelling at Kimilā in the Nicula grove. Then the Venerable Kimila 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 Kimila said this to the Blessed One - "What now, venerable sir, is the cause, what is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching does not last long?"
"Here, Kimila, when the Truth-finder has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell disrespectful and not deferential towards the Teacher, dwell disrespectful and not deferential towards the Teaching, dwell disrespectful and not deferential towards the Community, dwell disrespectful and not deferential towards the training, dwell disrespectful and not deferential towards concentration, dwell disrespectful and not deferential towards diligence, dwell disrespectful and not deferential towards hospitality. This, Kimila, is the cause, this is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching does not last long."
"But what, venerable sir, is the cause, what is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching lasts long?" "Here, Kimila, when the Truth-finder has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell respectful and deferential towards the Teacher, dwell respectful and deferential towards the Teaching, dwell respectful and deferential towards the Community, dwell respectful and deferential towards the training, dwell respectful and deferential towards concentration, dwell respectful and deferential towards diligence, dwell respectful and deferential towards hospitality. This, Kimila, is the cause, this is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching lasts long." The sixth.
7.
The Discourse on Seven Qualities
60. "Monks, a monk possessed of seven qualities before long, with the elimination of the mental corruptions, etc. having realised, having attained, would dwell. Which seven? Here, monks, a monk has faith, is moral, is very learned, is in seclusion, is putting forth strenuous energy, is mindful, is wise. Monks, a monk possessed of these seven qualities before long, with the elimination of the mental corruptions, etc. having realised, having attained, would dwell." The seventh.
8.
The Discourse on Nodding Off
61. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time the Venerable Mahāmoggallāna was sitting nodding off in the village of Kallavāḷaputta among the Magadhans. The Blessed One saw with the divine eye, which is pure and surpasses the human, the Venerable Mahāmoggallāna sitting nodding off in the village of Kallavāḷaputta among the Magadhans. Having seen - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Bhesakaḷā Grove in the Deer Park at Suṃsumāragira among the Bhaggas, he appeared before the Venerable Mahāmoggallāna in the village of Kallavāḷaputta among the Magadhans. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna -
"Are you nodding off, Moggallāna, are you nodding off, Moggallāna?" "Yes, venerable sir." "Therefore, Moggallāna, whatever perception you are dwelling in when that torpor comes upon you, do not attend to that perception, do not pursue that perception. There is the possibility, Moggallāna, that for you dwelling thus, that torpor would be abandoned."
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, should reflect upon, examine, and mentally contemplate the Teaching as you have heard it, as you have learned it. There is the possibility that for you dwelling thus, that torpor would be abandoned.
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, should recite the Teaching in detail as you have heard it, as you have learned it. There is the possibility that for you dwelling thus, that torpor would be abandoned.
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, should pull both your ear-lobes and rub your limbs with your hands. There is the possibility that for you dwelling thus, that torpor would be abandoned.
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, having risen from your seat, having rubbed your eyes with water, should look around in all directions, should look up at the constellations and stars. There is the possibility that for you dwelling thus, that torpor would be abandoned.
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, should attend to the perception of light, should determine the perception of day - as by day so by night, as by night so by day. Thus with an open mind, unobstructed, you should develop a mind of luminosity. There is the possibility that for you dwelling thus, that torpor would be abandoned.
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, perceiving what is behind and before, should determine upon walking meditation with faculties turned inward, with mind not going outward. There is the possibility that for you dwelling thus, that torpor would be abandoned.
"If for you dwelling thus that torpor is not abandoned, then you, Moggallāna, should lie down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. And when awakened, Moggallāna, you should quickly rise up - 'I will not dwell devoted to the pleasure of sleeping, the pleasure of lying on my side, the pleasure of torpor.' Thus indeed, Moggallāna, should you train.
"Therefore, Moggallāna, you should train thus - 'I will not approach families with pride held high.' Thus indeed, Moggallāna, should you train. If, Moggallāna, a monk approaches families with pride held high, there are indeed, Moggallāna, duties and tasks to be done in families. Because of which people do not pay attention to a monk who has come, there the monk thinks thus - 'Who indeed has now caused division against me in this family? These people seem dispassionate towards me.' Thus for him there is dejection due to no gain; for one dejected there is restlessness; for one restless there is non-restraint; for one unrestrained the mind is far from concentration.
"Therefore, Moggallāna, you should train thus - 'I will not engage in quarrelsome speech.' Thus indeed, Moggallāna, should you train. When there is quarrelsome speech, Moggallāna, abundance of talk is to be expected; when there is abundance of talk there is restlessness; for one restless there is non-restraint; for one unrestrained the mind is far from concentration. I, Moggallāna, do not praise association with everyone. Nor, however, Moggallāna, do I not praise association with everyone. I, Moggallāna, do not praise association with householders and those gone forth. But whatever lodgings are with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat - I praise association with such lodgings."
When this was said, the Venerable Mahāmoggallāna said this to the Blessed One - "In what respect, venerable sir, is a monk in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans?"
"Here, Moggallāna, a monk has heard - 'All phenomena are not fit for adherence'; and thus, Moggallāna, a monk has heard - 'All phenomena are not fit for adherence.' He directly knows all phenomena; having directly known all phenomena, he fully understands all phenomena. Having fully understood all phenomena, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - He dwells observing impermanence in those feelings, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. Dwelling observing impermanence in those feelings, dwelling observing dispassion, dwelling observing cessation, dwelling observing relinquishment, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna. He understands: '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.' To this extent, Moggallāna, a monk is in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans." The eighth.
9.
The Discourse on Friendliness
62. "Do not, monks, be afraid of merits. This, monks, is a designation for happiness, namely merits. I directly know indeed, monks, that for merits performed over a long time, for a long time I experienced a desirable, lovely, agreeable result. For seven years I developed a mind of friendliness. Having developed a mind of friendliness for seven years, for seven cosmic cycles of universe-contraction and expansion I did not come back again to this world. When the world was contracting, monks, I was one who reached the Radiant realm; when the world was expanding, I was reborn in an empty Brahma-mansion.
"There indeed, monks, I was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Thirty-six times indeed, monks, I was Sakka, the lord of the gods; many hundreds of times I was a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures. I had, monks, these seven treasures, as follows - the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And I had, monks, more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwelt having conquered this earth bounded by the ocean, without rod, without sword, by righteousness."
Having developed a mind of friendliness, for seven years, monks;
For seven cosmic cycles of universe-contraction and expansion, I did not come back again to this world.
When the world was expanding, I was one who reached an empty Brahma realm.
Thirty-six times as lord of the gods, I exercised divine kingship.
A warrior anointed on the head, I was the overlord of humans.
By non-violent action, righteously I governed it.
I was born in a family of great wealth, great possessions, rich.
The Buddhas are benefactors in the world, by them this was well taught.
With abundant wealth and provisions, a king becomes majestic.
Who, having heard, would not be pleased, even one of dark birth?
The Good Teaching should be revered, remembering the Buddhas' instruction." The ninth.
10.
The Discourse on a Wife
63. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the householder Anāthapiṇḍika; having approached, he sat down on the prepared seat. Now at that time at the dwelling of the householder Anāthapiṇḍika, people were making loud sounds and great sounds. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"Why, householder, are people at your dwelling making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "This, venerable sir, is Sujātā, my daughter-in-law, brought from a wealthy family. She does not heed her mother-in-law, does not heed her father-in-law, does not heed her husband, and she does not honour, respect, revere, or venerate even the Blessed One."
Then the Blessed One addressed Sujātā, the daughter-in-law - "Come, Sujātā!" "Yes, venerable sir," Sujātā, the daughter-in-law, having replied to the Blessed One, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Sujātā, the daughter-in-law, seated to one side, the Blessed One said this -
"There are, Sujātā, these seven kinds of wives for a man. Which are the seven? One like a murderer, one like a thief, one like a mistress, one like a mother, one like a sister, one like a friend, one like a slave. These, Sujātā, are the seven kinds of wives for a man. Which of them are you?" "I, venerable sir, do not understand in detail the meaning of what the Blessed One has spoken in brief. It would be good, venerable sir, if the Blessed One would teach me the Teaching in such a way that I might understand in detail the meaning of what the Blessed One has spoken in brief." "If so, Sujātā, listen, pay close attention; I will speak." "Yes, venerable sir," Sujātā, the daughter-in-law, assented to the Blessed One. The Blessed One said this -
Lustful towards others, she despises her husband;
Eager for the murder of him who was bought with wealth,
Whatever wife of a man is of such a kind;
She is called 'a murderous wife'.
Undertaking craft, trade, and farming;
She wishes to take away even a little of his,
Whatever wife of a man is of such a kind;
She is called 'a thieving wife'.
Harsh and fierce, speaking ill words;
She dominates over the industrious one,
Whatever wife of a man is of such a kind;
She is called 'a mistress wife'.
Guards her husband as a mother guards her son;
She protects the wealth accumulated by him,
Whatever wife of a man is of such a kind;
She is called 'a motherly wife'.
She is respectful towards her own husband;
Modest, obedient to her husband's authority,
Whatever wife of a man is of such a kind; she is called 'a sisterly wife'.
Like a friend seeing a friend come after a long time;
Of good family, virtuous, devoted to her husband,
Whatever wife of a man is of such a kind;
She is called 'a friendly wife'.
With uncorrupted mind, she endures her husband;
Without wrath, obedient to her husband's authority,
Whatever wife of a man is of such a kind;
She is called 'a slave wife'.
And she who is called 'a thief' and 'a mistress';
Immoral in nature, harsh, disrespectful,
Upon the body's collapse, they go to hell.
And she who is called 'a slave' and 'a wife';
Established in morality, restrained for a long time,
Upon the body's collapse, they go to a fortunate destination."
"These, Sujātā, are the seven wives of a man. Which of them are you?" "From this day forth, venerable sir, may the Blessed One remember me as a wife like a slave to my husband." The tenth.
11.
The Discourse on the Prone to Wrath
64. "Monks, these seven things, pleasing to foes and making foes, come upon one prone to wrath, whether woman or man. Which seven? Here, monks, a foe wishes thus for his foe - 'Oh, may this one be ugly!' What is the reason for this? A foe, monks, does not rejoice in his foe's beauty. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, even though he is well-bathed, well-anointed, with hair and beard trimmed, wearing white garments; yet he is ugly, being overcome by wrath. This, monks, is the first thing, pleasing to foes and making foes, that comes upon one prone to wrath, whether woman or man.
"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one sleep in suffering!' What is the reason for this? A foe, monks, does not rejoice in his foe's comfortable sleeping. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, even though he sleeps on a divan spread with a woollen carpet, spread with a coverlet embroidered with flowers, with an excellent covering of antelope hide, with a canopy above, with red pillows on both ends; yet he sleeps only in suffering, being overcome by wrath. This, monks, is the second thing, pleasing to foes and making foes, that comes upon one prone to wrath, whether woman or man.
"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one not have much benefit!' What is the reason for this? A foe, monks, does not rejoice in his foe's having much benefit. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, having taken what is harmful, imagines 'benefit has been taken by me,' and having taken what is beneficial, imagines 'harm has been taken by me.' These things, taken as mutually opposed, lead for a long time to harm and suffering for one overcome by wrath. This, monks, is the third thing, pleasing to foes and making foes, that comes upon one prone to wrath, whether woman or man.
"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one not be wealthy!' What is the reason for this? A foe, monks, does not rejoice in his foe's being wealthy. For a male person prone to wrath, monks, overcome by wrath, afflicted by wrath, whatever wealth he has acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, even that the kings cause to enter the royal treasury, for one overcome by wrath. This, monks, is the fourth thing, pleasing to foes and making foes, that comes upon one prone to wrath, whether woman or man.
"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one not be glorious!' What is the reason for this? A foe, monks, does not rejoice in his foe's glory. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, whatever glory he has attained through diligence, from that too he falls, overcome by wrath. This, monks, is the fifth quality pleasing to foes and making foes that comes upon one prone to wrath, whether woman or man.
"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one not have friends!' What is the reason for this? A foe, monks, does not rejoice in his foe's having friends. A male person prone to wrath, monks, overcome by wrath, afflicted by wrath, whatever friends and colleagues, relatives and blood-relations he has, they too avoid from afar one overcome by wrath. This, monks, is the sixth quality pleasing to foes and making foes that comes upon one prone to wrath, whether woman or man.
"Furthermore, monks, a foe wishes thus for his foe - 'Oh, may this one, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell!' What is the reason for this? A foe, monks, does not rejoice in his foe's going to a fortunate world. This male person prone to wrath, monks, overcome by wrath, afflicted by wrath, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, by speech, etc. upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell, overcome by wrath. This, monks, is the seventh quality pleasing to foes and making foes that comes upon one prone to wrath, whether woman or man. These, monks, are the seven qualities pleasing to foes and making foes that come upon one prone to wrath, whether woman or man."
And then, having grasped benefit, he incurs harm.
A man overcome by wrath undergoes loss of wealth.
Relatives, friends and companions avoid one prone to wrath.
The danger born from within, that people do not understand.
Then there is deep darkness, when wrath overcomes a man.
Afterwards, when wrath has departed, he is tormented as if burnt by fire.
When wrath arises, by which people become angry.
For one overcome by wrath, there is no refuge whatsoever.
Those I will announce, listen to that according to truth.
For an angry one kills a brahmin, an angry one kills a worldling.
Even that peaceful one who gives life, an angry worldling kills.
An angry one kills many selves, infatuated with various forms.
Having bound with a rope they die, even in mountain caves.
Doing these they do not understand, ruin is born from wrath.
One should cut that off by self-control, by wisdom, energy and view.
So too one should train in the teachings, may there be no dejection for us.
Tamed, having abandoned wrath, the taintless ones attain final Nibbāna." The eleventh.
The Undeclared Chapter is the sixth.
Its summary:
Kimila, Seven, Drowsiness, Friendliness, Wife, Wrath - eleven.