1.
The First Chapter
1.
The Discourse on the Young
112. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then King Pasenadi of Kosala approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Does Master Gotama also claim to have fully awakened to the unsurpassed perfect enlightenment?" "If anyone, great king, speaking rightly would say 'he has fully awakened to the unsurpassed perfect enlightenment', it is of me indeed that one speaking rightly would say this. For I, great king, have fully awakened to the unsurpassed perfect enlightenment."
"Even those ascetics and brahmins, Master Gotama, who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañcaya Belaṭṭhaputta, Pakudha Kaccāyana, Ajita Kesakambala; even they, when asked by me 'do you claim to have fully awakened to the unsurpassed perfect enlightenment?', do not claim to have fully awakened to the unsurpassed perfect enlightenment. How then can Master Gotama, who is young in years and new to the going forth?"
"There are four, great king, who should not be despised as young, should not be looked down upon as young. Which four? A warrior, great king, should not be despised as young, should not be looked down upon as young. A snake, great king, should not be despised as young, should not be looked down upon as young. A fire, great king, should not be despised as young, should not be looked down upon as young. A monk, great king, should not be despised as young, should not be looked down upon as young. These, great king, are the four who should not be despised as young, should not be looked down upon as young."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
One should not despise him as young, a man should not look down upon him.
He, angered, with royal punishment, proceeds harshly against that person;
Therefore one should avoid him, protecting one's own life.
One should not despise him as young, a man should not look down upon him.
Having approached, it may bite a fool, a man or a woman at some time;
Therefore one should avoid him, protecting one's own life.
One should not despise him as young, a man should not look down upon him.
Having approached, it may burn a fool, a man or a woman at some time;
Therefore one should avoid him, protecting one's own life.
Shoots spring up there, after the passing of days and nights.
Neither his sons nor cattle, nor heirs would obtain wealth;
Without offspring, without heirs, they become like palm stumps.
The snake and the fire, and the glorious warrior;
And the monk accomplished in morality, should treat them properly."
When this was said, King Pasenadi of Kosala said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
2.
The Discourse on a Person
113. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "How many mental states, venerable sir, arising internally in a person, arise for his harm, suffering, and uncomfortable abiding?"
"Three mental states, great king, arising internally in a person, arise for his harm, suffering, and uncomfortable abiding. Which three? Greed, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. Hate, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. Delusion, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. These, great king, are the three mental states arising internally in a person that arise for his harm, suffering, and uncomfortable abiding." This he said, etc.
Arisen from oneself, like the fruit destroys the bark-cored tree."
3.
The Discourse on Ageing and Death
114. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Is there indeed, venerable sir, for one who is born, anything apart from ageing and death?" "There is not, great king, for one who is born, anything apart from ageing and death. Even those wealthy warriors, great king, who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, for them too who are born there is nothing apart from ageing and death. Even those wealthy brahmins, great king, etc. wealthy householders who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, for them too who are born there is nothing apart from ageing and death. Even those monks, great king, who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, for them too this body is subject to breaking up, subject to being laid down." This he said, etc.
And also the body approaches ageing;
But the teaching of the virtuous does not approach ageing,
The virtuous indeed declare this among the virtuous."
4.
The Discourse on the Dear
115. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'For whom is the self dear, and for whom is the self not dear?' Then, venerable sir, this occurred to me: 'Whatever persons practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is not dear.' Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us'; yet for them the self is dear. What is the reason for this? For what one who is dear would do to one who is dear, that they do to themselves by themselves; therefore for them the self is dear."
"So it is, great king, so it is, great king! Whatever persons, great king, practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is not dear. Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what, great king, one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons, great king, practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us'; yet for them the self is dear. What is the reason for this? For what, great king, one who is dear would do to one who is dear, that they do to themselves by themselves; therefore for them the self is dear." This he said, etc.
For happiness is not easily obtained by one who does wrong.
What indeed is his own, and what does he take when he goes;
And what follows him, like a shadow that does not depart?
That indeed is his own, and that he takes when he goes;
And that follows him, like a shadow that does not depart.
Merits are a support for beings in the world beyond."
5.
The Discourse on Self-Protected
116. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'For whom is the self protected, and for whom is the self unprotected?' Then, venerable sir, this occurred to me: 'Whatever persons practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is unprotected. Even though an elephant corps might protect them, or a cavalry might protect them, or a chariot corps might protect them, or an infantry might protect them; yet for them the self is unprotected. What is the reason for this? For this is external protection, this is not internal protection; therefore for them the self is unprotected. Whatever persons practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is protected. Even though neither an elephant corps might protect them, nor a cavalry might protect them, nor a chariot corps might protect them, nor an infantry might protect them; yet for them the self is protected. What is the reason for this? For this is internal protection, this is not external protection; therefore for them the self is protected.'"
"So it is, great king, so it is, great king! Whatever persons, great king, practise misconduct by body, etc. for them the self is unprotected. What is the reason for this? For this, great king, is external protection, this is not internal protection; therefore for them the self is unprotected. Whatever persons, great king, practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is protected. Even though neither an elephant corps might protect them, nor a cavalry might protect them, nor a chariot corps might protect them, nor an infantry might protect them; yet for them the self is protected. What is the reason for this? For this, great king, is internal protection, this is not external protection; therefore for them the self is protected." This he said, etc.
Restraint by mind is good, good is restraint everywhere;
One who has shame, restrained everywhere, is called protected."
6.
The Discourse on the Few
117. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'Few are those beings in the world who, having obtained lofty and abundant wealth, do not become intoxicated, do not become negligent, do not commit to greed for sensual pleasures, and do not err against beings. But there are indeed more beings in the world who, having obtained lofty and abundant wealth, become intoxicated, become negligent, commit to greed for sensual pleasures, and err against beings.'"
"So it is, great king, so it is, great king! Few are those beings in the world, great king, who, having obtained lofty and abundant wealth, do not become intoxicated, do not become negligent, do not commit to greed for sensual pleasures, and do not err against beings. But there are indeed more beings in the world who, having obtained lofty and abundant wealth, become intoxicated, become negligent, commit to greed for sensual pleasures, and err against beings." This he said, etc.
They do not understand the transgression, like deer the snare that is laid;
Afterwards for them it is bitter, for the result of it is evil."
7.
The Discourse on the Judgement Hall
118. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here I, venerable sir, seated in judgment, see wealthy warriors, wealthy brahmins, and wealthy householders who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, consciously speaking falsehood. Then, venerable sir, this occurred to me: 'Enough now for me with judgment, let the fair-faced one now be known for judgment.'"
"Even those wealthy warriors, great king, wealthy brahmins, wealthy householders who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, consciously speak falsehood; that will be for their harm and suffering for a long time." This he said, etc.
They do not understand the transgression, like fish the bait that is laid;
Afterwards for them it is bitter, for the result of it is evil."
8.
The Discourse on Mallikā
119. At Sāvatthī. Now at that time King Pasenadi of Kosala had gone up to the upper terrace of the palace together with Queen Mallikā. Then King Pasenadi of Kosala said this to Queen Mallikā - "Is there indeed anyone else, Mallikā, more dear to you than yourself?" "There is not indeed anyone else, great king, more dear to me than myself. But is there, great king, anyone else more dear to you than yourself?" "For me too indeed, Mallikā, there is not anyone else more dear than myself."
Then King Pasenadi of Kosala, having descended from the palace, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here I, venerable sir, having gone up to the upper terrace of the palace together with Queen Mallikā, said this to Queen Mallikā - 'Is there indeed anyone else, Mallikā, more dear to you than yourself?' When this was said, venerable sir, Queen Mallikā said this to me - 'There is not indeed anyone else, great king, more dear to me than myself. But is there, great king, anyone else more dear to you than yourself?' When this was said, venerable sir, I said this to Queen Mallikā - 'For me too indeed, Mallikā, there is not anyone else more dear than myself.'"
Then the Blessed One, having understood this matter, at that time spoke this verse -
One finds nowhere anyone more dear than oneself;
Thus the self is dear to each of others,
Therefore one who loves oneself should not harm another."
9.
The Sacrifice Discourse
120. At Sāvatthī. Now at that time a great sacrifice had been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been brought to the sacrificial post for the sacrifice. And those who are his slaves, or servants, or labourers, they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, a great sacrifice has been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams have been brought to the sacrificial post for the sacrifice. And those who are his slaves, or servants, or labourers, they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations."
Then the Blessed One, having understood this matter, at that time spoke these verses -
Great sacrifices, great undertakings, they are not rich in result.
Those who have gone the right way, the great sages, do not approach that sacrifice.
Goats and sheep and cattle, various kinds, are not killed therein;
Those who have gone the right way, the great sages, approach that sacrifice.
For indeed, for one sacrificing this, it is better, not worse;
And the sacrifice is vast, and the deities are pleased."
10.
The Discourse on Bondage
121. Now at that time a great multitude of people had been bound by King Pasenadi of Kosala, some with ropes, some with chains, some with fetters.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, a great multitude of people has been bound by King Pasenadi of Kosala, some with ropes, some with chains, some with fetters."
Then the Blessed One, having understood this matter, at that time spoke these verses -
Which is made of iron, of wood, or of grass;
Thoroughly infatuated with jewelled earrings,
The longing for sons and wives.
Dragging down, loose, difficult to escape;
Having cut even this, they wander forth,
Without longing, having abandoned sensual happiness."
The first chapter.
Its summary:
Few, Judgement, Mallikā, Sacrifice, Bondage.