Aguttara Nikya

Discourses of the Buddha An Anthology Part I

Selected and translated from the Pli by

Nyanaponika Thera
and

Bhikkhu Bodhi

Buddhist Publication Society Kandy Sri Lanka

he !heel Publication No" #$$%#$&

Copyright Kandy, Buddhist Publication Society, (19 !" #irst edition$ 19 !% Second edition$ 19&!% BPS 'nline (dition ()!1!" *igital +ranscription Source$ BPS% #or this edition, the re,ised translations by -enerable Bodhi as gi,en in the Numerical Discourses of the Buddha ha,e been used .ith his /ind permission% #or free distribution% +his .or/ may be republished, reformatted, reprinted and redistributed in any medium% 0o.e,er, any such republication and redistribution is to be made a,ailable to the public on a free and unrestricted basis and translations and other deri,ati,e .or/s are to be clearly mar/ed as such and the Buddhist Publication Society is to be ac/no.ledged as the original publisher%

'ontents
Key to 1bbre,iations%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2 3ntroduction%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4 15guttara 6i/ya%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7 3% +he Chapter of the 'nes%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7 1% +he 8ind93%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7 )% +he 8ind933%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7 :% ;o,ing /indness%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% 2% 8ind 3s the #orerunner%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% 4% +he 0ighest <ain%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%& 7% 'ne Person%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%& % 3mpossible%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%9 &% 8indfulness *irected to the Body%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%9 33% +he Chapter of the +.os%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%11 9% =nremitting (ffort%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%11 1!% 1bandon (,il%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%11 11% +ran>uillity and 3nsight%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%1) 1)% ?epaying 'ne@s Parents%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%1: 1:% +.o Kinds of 0appiness%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%1: 333% +he Chapter of the +hrees%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%12 12% +he #ool and the Aise Person%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%12 14% *hamma, the CoBregent%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%12 17% Cause for Shame%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%14 1 % +hree +ypes of Patients%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%14 1&% +hree 8entalities%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%17 19% #ree of C3DBma/ing%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%1 )!% Causes of 1ction%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%1& )1% <ood Sleep%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%19 ))% +he *i,ine 8essengers%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%)! ):% +hreefold Pride%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%)) )2% +he Conditioned and the =nconditioned%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%): )4% 1n 3sland of ?efuge%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%): )7% +he -isible 6ibbna%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%)2 ) % +o Ahom Should <ifts Be <i,enE%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%)2 )&% *o 8on/s Benefit 'thersE%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%)7 )9% +hree Sectarian +enets%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%)& :!% +o the Klmas%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%:) :1% ;ust, 0atred, and *elusion%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%:2 :)% Becoming%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%:7 ::% +he +hreefold +raining%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%: :2% +he ?efinement of the 8ind93%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%:& :4% +he ?efinement of the 8ind933%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2! :7% <ratification, *anger and (scape93%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%21 : % <ratification, *anger and (scape933%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2) :&% <ratification, *anger and (scape9333%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2) )

:9% 1t the <otama/a Shrine%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2) 2!% +he +hree Characteristics of (Fistence%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2: 21% 0appy *ays%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2: 3-% +he Chapter of the #ours%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%22 2)% +he Stream%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%22 2:% +raining for (nlightenment%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%22 22% +raining in *etermination and 3nsight%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%24 24% +he #our ?ight (fforts%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%27 27% +he +athgata%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%27 2 % +he ;ion%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2 2&% +he Best Kinds of #aith%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%2& 29% *oGa the Brahmin%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%29 4!% See/ing the (nd of the Aorld%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4! 41% *istortions of Perception%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%41 4)% 0o. to Be =nited in #uture ;i,es%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4) 4:% +he <ift of #ood%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4: 42% ?espect for Parents%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%42 44% 1 Superior Person%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%42 47% +he #our =nthin/ables%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%44 4 % 'ne@s '.n <ood and 1nother@s%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%44 4&% #our +horoughbreds%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%47 49% #our 'ccasions for *iligence%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4 7!% #or 'ne@s '.n Sa/e%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4& 71% #our Aonderful +hings%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%4& 7)% +he 6un%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%49 7:% #our Aays of Beha,iour%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7! 72% Aays to 1rahantship%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%71 74% -olition%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7) 77% 6o <uarantee%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7: 7 % #ear of *eath%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7: 7&% 0o. to Hudge a Person@s Character%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%74 79% +he <ro.th of Aisdom%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%7

Key to Abbre(iations
1Ba 1BI 16 Be BPS Comy *hp *6 (e 3t 86 PaIis P+S Pug S/t Sn S6 +h =d -ibh -in -ism 15guttara 1IIha/ath 15guttaraBIJ/ 15guttara 6i/ya Burmese script edition (of 16" Buddhist Publication Society (Kandy, Sri ;an/a" Commentary *hammapada (by ,erse" *Jgha 6i/ya (by sutta" (uropean (P+S" edition (of 16" 3ti,utta/a (by sutta" 8aKKhima 6i/ya (by sutta" PaIisambhidmagga (by ,olume, page" Pli +eFt Society ('Fford, (ngland" PuggalapaLLatti (page" Sans/rit Suttanipta (by ,erse" SaMyutta 6i/ya (by chapter and sutta" +heragth (by ,erse" =dna (by chapter and sutta" -ibha5ga (by page" -inaya (by ,olume, page" Visuddhimagga

?eferences to ,olume and page are to P+S editions% ?eferences to -ism are to chapter and paragraph in the (nglish translation, The Path of Purification, by NGamoli Bhi//hu, BPS, 1999% Page references to -ibh are follo.ed by the paragraph number in the P+S (nglish translation, The Book of Analysis by 1shin +hittila, 1979%

Introduction
+he 15guttara 6i/ya is the largest among the four collections ( nikya" of the Buddha@s *iscourses contained in the Sutta PiIa/a of the Pali Canon% +he title of the .or/ deri,es from the .ay of its arrangement% +he Boo/ of the 'nes ((/a/a 6ipta" comprises items .ith single classificationO the Boo/ of the +.os (*u/a 6ipta", items .ith a t.ofold classification and so forth up to the Boo/ of the (le,ens, +he Pali title, Aguttara Nikya, could be rendered literally by C#urtherBfactored CollectionD (aga factor, uttara, beyond, further", i%e%, Cdiscourses in progressi,e numerical order%D 3n the Pali +eFt Society@s translation of the complete .or/, it is called Gradual Sayings% 3t is characteristic of this discourse collection that it mainly deals .ith the practical aspects of BuddhismO ethics (lay and monastic", mind training (meditation" and the community life of mon/s% Philosophical teFts, ho.e,er, are not absent entirely, as eFtracts in the present anthology sho.% +he present ,olume contains selections from the first four Boo/s% 1 second ,olume comprising teFts from the remaining Boo/s, #i,e to (le,en, .ill follo. in due course% 1n important teFt from the Boo/ of the +hrees has been printed else.here in this series and therefore is not repeated here$ +he Klma Sutta (16 :$47", in The heel 6o% &% +he present rendering has benefited from the complete (nglish translation ( Gradual Sayings, Pali +eFt Society" and from the <erman ,ersion by the late -enerable 6yanatilo/a 8ahthera (recently reBissued"% 3n some instances, ho.e,er, the translator has de,iated from both% 1 fe. of the teFts ha,e been abridged, and in others the concluding ,erses ha,e been omitted .here they do not add anything ne. to the prose section of the *iscourse% +he Pali Commentaries to the .or/ ha,e been consulted and eFtracts from them reproduced in the 6otes% 3t is hoped that this 1nthology .ill stimulate readers to study the complete translation of this *iscourse Collection (Gradual Sayings, 4 ,ols%, Pali +eFt Society, ;ondon"% 6yanaponi/a +hera 1pril 19 !%

Namo tassa Bhaga!ato Arahato Samm"sam#uddhassa

0omage to the Blessed 'ne, the 1rahant, the #ully (nlightened 'ne

Aguttara Nikya
I" he 'ha)ter of the *nes
1. The MindI
6o other thing do 3 /no., ' mon/s, that is so intractable as an unde,eloped mind%1 1n unde,eloped mind is truly intractable% 6o other thing do 3 /no., ' mon/s, that is so tractable as a de,eloped mind% 1 de,eloped mind is truly tractable% 6o other thing do 3 /no., ' mon/s, that brings so much suffering as an unde,eloped and unculti,ated mind% 1n unde,eloped and unculti,ated mind truly brings suffering% 6o other thing do 3 /no., ' mon/s, that brings so much happiness as a de,eloped and culti,ated mind% 1 de,eloped and culti,ated mind truly brings happiness% (1$:%191!O selected" 6o other thing do 3 /no., ' mon/s, that brings so much harm as a mind that is untamed, unguarded, unprotected and uncontrolled% Such a mind truly brings much harm% 6o other thing do 3 /no., ' mon/s, that brings so much benefit as a mind that is tamed, guarded, protected and controlled% Such a mind truly brings great benefit% (1$2%191!O selected"

2. The MindII
6o other thing do 3 /no., ' mon/s, that changes so >uic/ly as the mind% 3t is not easy to gi,e a simile for ho. >uic/ly the mind changes%) (1$4%&"

=nde,eloped (a#h!ita$"% 1Ba$ 1 mind not gro.n, not progressing in mental de,elopment (#h!an"% 1Ba eFplains this as meaning that the mind (i%e% a moment of consciousness" arises and ,anishes ,ery rapidly, but the same eFpression is used else.here in the canon in a conteFt that suggests the intended meaning is the mind@s ,ulnerability to >uic/ changes in intentions and preferences% See e%g% -in 3 14!, .here the Buddha permits a mon/ to brea/ his rains residence prematurely .hen he is being lured by a seducti,e .oman Cbecause the mind is said to be >uic/ly changing%D
)

+his mind, ' mon/s, is luminous, but it is defiled by ad,entitious defilements% : +he uninstructed .orldling does not understand this as it really isO therefore for him there is no mental de,elopment% +his mind, ' mon/s, is luminous, and it is freed from ad,entitious defilements% +he instructed noble disciple understands this as it really isO therefore for him there is mental de,elopment% (1$7%19)"

3. Loving kindness
8on/s, if for Kust the time of a fingerBsnap a mon/ produces a thought of lo,ing /indness, de,elops it, gi,es attention to it, such a one is rightly called a mon/% 6ot in ,ain does he meditate% 0e acts in accordance .ith the 8aster@s teaching, he follo.s his ad,ice, and eats deser,ingly the country@s almsBfood%2 0o. much more so if he culti,ates itP (1$7%:94"

4. Mind Is the Forerunner

8on/s, .hatsoe,er states are un.holesome, parta/e of the un.holesome, pertain to the un.holesomeQall these ha,e the mind as their forerunner% 4 8ind arises as the first of them, follo.ed by the un.holesome states% 8on/s, .hatsoe,er states are .holesome, parta/e of the .holesome, pertain to the .holesomeQall these ha,e mind as their forerunner% 8ind arises as the first of them, follo.ed by the .holesome states% 6o other thing do 3 /no., ' mon/s, .hich is so responsible for causing unarisen un.holesome states to arise and arisen .holesome states to .ane as negligence% 7 3n one .ho is negligent, unarisen un.holesome states .ill arise and arisen .holesome states .ill .ane%
%uminous &'a#hassara$ "% 1Ba states that here Cthe mindD (citta" refers to the #ha!aga"citta, the ClifeB continuumD or underlying stream of consciousness .hich super,enes .hene,er acti,e consciousness lapses, most notably in deep sleep% +he ad!entitious defilements are greed, hatred, and delusion, .hich appear at a stage of the cogniti,e process .hich, in later Buddhist literature, is called (a!ana, Cimpulsion%D 1Ba says that the defilements do not arise simultaneously .ith the #ha!aga, but they Carri,eD later, at the phase of (a!ana% +he fact that this eFpression Cluminous mindD does not signify any Ceternal and pure mindBessenceD is e,ident from the preceding teFt, in .hich the mind is said to be eFtremely fleeting and transitory% +he Cuninstructed .orldlingD (assuta! 'uthu((ana" is one .ho lac/s ade>uate /no.ledge of the *hamma and training in its practice% 2 Since mon/s and nuns depend for sustenance upon the generosity of householders, they must ma/e themsel,es .orthy of their offerings by de,oting their efforts to the de,elopment of the mind% 1Ba distinguishes four modes in .hich mon/s might use the offerings they recei,e$ (i" an immoral mon/ uses them as a thiefO (ii" a ,irtuous .orldling .ho does not reflect uses them as a debtorO (iii" a trainee (one at the lo.er three stages of a.a/ening" uses them as an inheritanceO and (i," the arahant uses them as a proper o.ner% 4 )ano'u##agam% +his phrase also occurs at *hp 1, )% =n.holesome states ( akusal dhamm" are mental states born of greed, hatred and delusion% +he .holesome states ( kusal dhamm" mentioned Kust belo. are mental states arisen from nonBgreed, nonBhatred, and nonBdelusion% 8ind ( mano" here refers to the intention% Ahile mind does not actually precede the .holesome and un.holesome states in a temporal sense, it is said to arise first because it is the ,olition or intention that determines the ethical >uality of the deeds that issue from the mind%
:

6o other thing do 3 /no., ' mon/s, .hich is so responsible for causing unarisen .holesome states to arise and arisen un.holesome states to .ane as diligence% 3n one .ho is diligent, .holesome states not yet arisen .ill arise and un.holesome states that ha,e arisen .ill .ane% (1$7%799"

5. The

ighest !ain

3nsignificant, ' mon/s, is the loss of relati,es, .ealth and fameO the loss of .isdom is the greatest loss% 3nsignificant, ' mon/s, is the increase of relati,es, .ealth and fameO the increase of .isdom is the highest gain% +herefore, ' mon/s, you should train yoursel,es thus$ CAe .ill gro. in the increase of .isdom%D +hus, ' mon/s, should you train yoursel,es% (1$&%791!"

". #ne $erson

8on/s, there is one person .hose arising in the .orld is for the .elfare of the multitude, for the happiness of the multitude, .ho comes out of compassion for the .orld, for the good, .elfare and happiness of de,as and humans% Aho is that one personE 3t is the +athgata, the 1rahant, the #ully (nlightened 'ne% +his is that one person% 8on/s, there is one person arising in the .orld .ho is uni>ue, .ithout a peer, .ithout counterpart, incomparable, une>ualled, matchless, unri,alled, the best of humans% Aho is that one personE 3t is the +athgata, the 1rahant, the #ully (nlightened 'ne% +his is that one person% 8on/s, the manifestation of one person is the manifestation of great ,ision, of great light, of great radianceO it is the manifestation of the siF things unsurpassedO the realisation of the four analytical /no.ledgesO the penetration of the ,arious elements, of the di,ersity of elementsO it is the realisation of the fruit of /no.ledge and liberationO the realisation of the fruits of streamB entry, onceBreturning, nonBreturning, and arahatship% & Aho is that one personE 3t is the +athgata, the 1rahant, the #ully (nlightened 'ne% +his is that one person%
Pamda is moral laFity, heedlessness, lac/ of constancy and persistence in the pursuit of selfB purification% 3t is often eFplained as lac/ of mindfulness and energy in the de,elopment of .holesome >ualities% #or a formal definition, see -ibh :4! (R&27"% 3ts opposite is a''amda, diligence, heedfulness, or earnestness, sometimes defined as constancy of mindfulness% #or the contrast of the t.o, see *hp )19:), and for a eulogy of diligence, 16 1!$14% Tathgata is the designation by .hich the Buddha usually spea/s of himself% +he commentaries offer a number of eFplanations, e%g% Cone .ho has come thusD ( tath gata", i%e% through the same path of practice that the Buddhas of the past cameO Cone .ho has gone thusD ( tath gata", i%e% gone to enlightenment along the same path that all (nlightened 'nes ha,e gone, etc% See +eFt 27 and Bodhi, All *m#racing Net of Vie+s, BPS, )!! , Part -% & 'n the si, things unsur'assed (anuttariy" see +eFt &9% +he four analytical kno+ledges ('a-isam#hid" are four special types of /no.ledge concerning the meaning, doctrines, and linguistic formulations of the *hamma, and the .ay to utiliSe this /no.ledge in eFpounding the *hamma to others% By elements (dhtu" are meant here in particular the eighteen elements (the siF sense faculties, siF sense obKects and the corresponding siF /inds of consciousness"% #or other groups of elements see 86 114, 86 12! and S6 Ch% 12% +he four fruits of streamBentry, etc%, are the four stages of a.a/ening, on .hich see Bodhi, )iddle %ength Discourses of the Buddha, Boston )!!7, p% 21%
7

&

(1$1:%1, 4, 7"

%. I&possi'(e
3t is impossible, ' mon/s, and it cannot be that a person possessed of right ,ie. should regard any formation as permanent%9 But it is possible for an uninstructed .orldling to regard a formation as permanent% 3t is impossible, ' mon/s, and it cannot be that a person possessed of right ,ie. should regard any formation as a source of happiness% But it is possible for an uninstructed .orldling to regard a formation as a source of happiness% 3t is impossible, ' mon/s, and it cannot be that a person possessed of right ,ie. should regard anything as a self%1! But it is possible for an uninstructed .orldling to regard something as a self% (1$14%19:"

). Mind*u(ness +ire,ted to the Body

I"
(,en as one .ho encompasses .ith his mind the mighty ocean includes thereby all the ri,ulets that run into the oceanO Kust so, ' mon/s, .hoe,er de,elops and culti,ates mindfulness directed to the body includes thereby all the .holesome states that parta/e of supreme /no.ledge% 11 'ne thing, ' mon/s, if de,eloped and culti,ated, leads to a strong sense of urgencyO to great benefitO to great security from bondageO to mindfulness and clear comprehensionO to the attainment of ,ision and /no.ledgeO to a pleasant d.elling in this ,ery lifeO to the realisation of the fruit of /no.ledge and liberation% Ahat is that one thingE 3t is mindfulness directed to the bodyT% 3f one thing, ' mon/s, is de,eloped and culti,ated, the body is calmed, the mind is calmed, discursi,e thoughts are >uietened, and all .holesome states that parta/e of supreme /no.ledge reach fullness of de,elopment% Ahat is that one thingE 3t is mindfulness directed to the bodyT%

1 person possessed of right ,ie. (di--hi"sam'anna" is a streamBenterer or one at a higher stage of a.a/ening% SakhrQCformationsD or formationsQinclude e,erything produced by conditions% 1! 3n this passage sakhr is replaced by dhamm, .hich includes all phenomena .hate,er, .hether conditioned or unconditioned% +his passage is commonly held to be applicable to the unconditioned element (asakhata"dhtu", 6ibbna% +hus, e,en though 6ibbna, being imperishable and the highest bliss, is not impermanent or suffering, it still cannot be identified as a self% See *hp ) 9 9% 11 C8indfulness directed to the bodyD ( kyagat"sati" comprises all fourteen eFercises described under contemplation of the body in the KyagatBsati Sutta (86 119" and the SatipaIIhna Sutta (*6 )), 86 1!"$ mindfulness of breathing, attention to the postures, clear comprehension of acti,ities, reflection on foulness (on the thirtyBone parts of the body", analysis into the four elements, and the nine cemetery contemplations (on decaying corpses"% +he great stress laid on contemplation of the body deri,es from the fact that meditati,e comprehension of the impermanent, painful, and selfless nature of bodily processes forms the indispensable basis for a corresponding comprehension of mental processesO and it is only the comprehension of both that .ill lead to liberating insight and the noble path%

3f one thing, ' mon/s, is de,eloped and culti,ated, ignorance is abandoned, supreme /no.ledge arises, delusion of self is gi,en up, the underlying tendencies are eliminated, and the fetters are discarded%1) Ahat is that one thingE 3t is mindfulness directed to the body%

II"
+hey do not parta/e of the *eathless .ho do not parta/e of mindfulness directed to the body% +hey parta/e of the *eathless .ho parta/e of mindfulness directed to the body% +he *eathless is lost to those .ho ha,e lost mindfulness directed to the body% 6ot lost is the *eathless to those .ho ha,e not lost mindfulness directed to the body% +hey .ill fail to reach the *eathless .ho fail in mindfulness directed to the body% +hey gain the *eathless .ho gain mindfulness directed to the body% +hey neglect the >uest for the *eathless .ho neglect mindfulness directed to the body% +hey do not neglect the >uest for the *eathless .ho do not neglect mindfulness directed to the body% +hey forget the *eathless .ho forget mindfulness directed to the body% +hey do not forget the *eathless .ho do not forget mindfulness directed to the body% +hey are unde,eloped in the >uest for the *eathless .ho are unde,eloped in mindfulness directed to the body% +hey are de,eloped in the >uest for the *eathless .ho are de,eloped in mindfulness directed to the body% +hey ha,e not comprehended the *eathless .ho ha,e not comprehended mindfulness directed to the body% +hey ha,e comprehended the *eathless .ho ha,e comprehended mindfulness directed to the body% +hey ha,e not realised the *eathless .ho ha,e not realised mindfulness directed to the body% +hey ha,e realised the *eathless .ho ha,e realised mindfulness directed to the body% (1$)1O selected"

+he three fetters (sa$yo(ana" eliminated by the streamBenterer are$ personality ,ie., i%e% the ,ie. of a self in relation to the fi,e aggregatesO doubt about the Buddha, his +eaching and the path of trainingO and clinging to rules and ,o.s, i%e% penitential and ritualistic practices adopted in the belief that they are conduci,e to liberation% +he nonBreturner brea/s all fi,e lo.er fetters ( oram#hgiyni sa$yo(anni"Qthe first three fetters (see preceding paragraph" as .ell as the neFt t.o fetters, sensual desire and ill .ill% Since these fetters bind beings to the sensual realm of becoming (see +eFt ::", the nonBreturner can ne,er again be reborn in the sense sphere but ta/es rebirth in the form realm (generally in one of the Pure 1bodes", .here he attains final 6ibbna% +he arahant destroys the fi,e Chigher fettersD (uddham#hgiyni sa$yo(anni"$ desire for the form realm, desire for the formless realm, conceit, restlessness, and ignorance% +he fetters partly o,erlap .ith the taints (sa!a"$ the first t.o are included under the taint of desire for becomingO the last is identical .ith the taint of ignorance% +he underlying tendencies (anusaya" are se,en mental defilements deeply engrained in the mind through past habituation$ sensual desire, a,ersion, conceit, ,ie.s, doubt, attachment to becoming and ignorance% -ie.s and doubt are eliminated at the stage of streamBentryO sensual desire and a,ersion, at the stage of nonBreturningO conceit, attachment to becoming and ignorance only at the stage of arahantship%

1)

1!

II" he 'ha)ter of the +os

-. .nre&itting /**ort
+.o things, ' mon/s, 3 came to /no. .ell$ not to be content .ith good states of mind so far achie,ed, and to be unremitting in the struggle for the goal% 1: =nremittingly, indeed, did 3 struggle, and 3 resol,ed$ C;et only my s/in, sine.s and bones remainO let the flesh and blood in my body dry upO yet there shall be no ceasing of energy till 3 ha,e attained .hate,er can be .on by manly strength, manly energy, manly effortPD +hrough diligence ha,e 3 .on enlightenment, through diligence ha,e 3 .on the unsurpassed security from bondage% 3f you too, ' mon/s, .ill struggle unremittingly and resol,e$ C;et only my s/in, sine.s and bones remainO let the flesh and blood in my body dry upO yet there shall be no ceasing of energy till 3 ha,e attained .hate,er can be .on by manly strength, manly energy, manly effortPDQthen you too .ill soon realise through your o.n direct /no.ledge, in this ,ery life, that unsurpassed goal of the holy life for .hich sons of good family rightly go forth from home into homelessness, and entering into it you .ill d.ell in it% +herefore, ' mon/s, you should train yoursel,es thus$ C=nremittingly shall 3 struggle and resol,e$ @;et only my s/in, sine.s and bones remainO let the flesh and blood in my body dry upO yet there shall be no ceasing of energy till 3 ha,e attained .hate,er can be .on by manly strength, manly energy, manly effortP@D +hus should you train yoursel,es% ()$1%4"

10. 1'andon /vi(

1bandon e,il, ' mon/sP 'ne can abandon e,il, mon/s% 3f it .ere impossible to abandon e,il, 3 .ould not as/ you to do so% But as it can be done, therefore 3 say, C1bandon e,ilPD 3f this abandoning of e,il .ould bring harm and suffering, 3 .ould not as/ you to abandon it% But as the abandoning of e,il brings .ellBbeing and happiness, therefore 3 say, C1bandon e,ilPD Culti,ate the good, ' mon/sP 'ne can culti,ate the good, mon/s% 3f it .ere impossible to culti,ate the good, 3 .ould not as/ you to do so% But as it can be done, therefore 3 say, CCulti,ate the goodPD 3f this culti,ation of the good .ould bring harm and suffering, 3 .ould not as/ you to culti,ate it% But as the culti,ation of the good brings .ellBbeing and happiness, therefore 3 say, CCulti,ate the goodPD12
0ere the Buddha refers to the time .hen he .as still a bodhisatta stri,ing for enlightenment% 1Ba mentions, as Cgood states achie,ed,D the Khnas and the Cinner lightD seen in meditati,e ,ision% 12 +his teFt proclaims, in simple and memorable .ords, the human potential for achie,ing the good, thus in,alidating the common charge that Buddhism is pessimistic% But since human beings ha,e, as .e /no. only too .ell, also a strong potential for e,il, there is as little ground for unreser,ed optimism% Ahich of our potentialities, that for good or for e,il, becomes actual, depends on our o.n choice% Ahat makes a human being, is to ha,e choices and to ma/e use of them% +he range of our choices and our prior a.areness of them .ill eFpand .ith the gro.th of mindfulness and .isdom% 1nd along .ith the gro.th of these t.o >ualities, those forces that seem to CconditionD and e,en compel our choices into the .rong
1:

11

()$)%9"

11. Tran2ui((ity and Insight

+.o things, ' mon/s, parta/e of supreme /no.ledge%14 Ahat t.oE +ran>uillity and insight%17 3f tran>uillity is de,eloped, .hat benefit does it bringE +he mind becomes de,eloped% 1nd .hat is the benefit of a de,eloped mindE 1ll lust is abandoned%1 3f insight is de,eloped, .hat benefit does it bringE Aisdom becomes de,eloped% 1nd .hat is the benefit of de,eloped .isdomE 1ll ignorance is abandoned%1& 1 mind defiled by lust is not freedO and .isdom defiled by ignorance cannot de,elop% +hus, mon/s, through the fading a.ay of lust there is liberation of mindO and through the fading a.ay of ignorance there is liberation by .isdom%19 ()$)%1!"

direction .ill become .ea/ened% 3t is, indeed, a bold and heartening assurance of the BuddhaQa ,eritable Clion@s roarDQ.hen he said, in such a .ide and deep sense, that the good can be attained and the e,il can be con>uered% 14 Vi((#hgiyO that is, they are constituents of supreme /no.ledge ( !i(("% +his may refer either to the three true /no.ledges (te!i((", often mentioned in the discourses$ (1" the /no.ledge of recollection of former birthsO ()" the /no.ledge of the passing a.ay and rebirth of beingsO and (:" the /no.ledge of the destruction of the taints, i%e% the attainment of arahantshipO or it may refer to an eightfold di,ision$ (1" insight /no.ledge (!i'assan"./a", ()" the po.er of creating a mindBmade body ( manomay iddhi0O (:"9(&" the siF direct /no.ledges (a#hi.."% #or the latter (.hich include the three true /no.ledges" see +eFt :2% 17 Tran1uillity (samatha" is concentration culminating in the Khnas, being supremely tran>uil and peaceful statesO insight (!i'assan", according to 1Ba, is Cthe /no.ledge comprehending the formationsD (sakhra"'arigghaka"./a" as impermanent, suffering and nonBself% 1 Ahen tran>uillity is de,eloped independently of insight, it brings about the suppression of the fi,e hindrances, the first of .hich is sensual lust, and issues in the Chigher mindD of the Khnas, characteriSed by the absence of lust% But it is only .hen tran>uillity is de,eloped in conKunction .ith insight that it can gi,e rise to the noble path, .hich eradicates the underlying tendency to sensual lust (by the path of nonB returning" and attachment to becoming (by the path of arahantship"% 1Ba interprets tran>uillity here in this second senseQpresumably on account of the last sentence of the suttaQand eFplains$ C+he mind becomes de,eloped into the pathBconsciousness (magga"citta"% ;ust (rga" becomes abandoned because it is opposed to (incompatible .ith" pathBconsciousness, and the path is incompatible .ith lust% 1t a moment of lust there is no pathBconsciousnessO and at the pathBmoment there is no lust% Ahen lust arises, it obstructs the arising of the pathBmoment, cutting off its basisO but .hen the path arises it uproots and eradicates lust%D 1& 1Ba$ C3t is pathB.isdom (magga"'a.." that becomes de,eloped, i%e% it is eFpanded and augmented% +he Cignorance abandoned@ is the great ignorance at the root of the cycle of eFistence% 3gnorance is incompatible .ith pathB.isdom, and pathB.isdom is incompatible .ith ignorance% 1t a moment of ignorance there is no pathB.isdom, and at a moment of pathB.isdom there cannot be ignorance% Ahen ignorance arises, it obstructs the arising of pathB.isdom and cuts off its basisO but .hen pathB.isdom arises it uproots and eradicates ignorance% 3n this .ay, t.o coeFistent phenomena ha,e been dealt .ith here$ pathBconsciousness (magga"citta" and pathB.isdom (magga"'a.."%D 19 1rahantship is often described as Ctaintless liberation of mind, liberation by .isdomD ( ansa!a" ceto!imutti"'a..!imutti"O see +eFt 1&, etc% 1Ba eFplains Cliberation of mindD as the concentration connected .ith the fruit (of arahantshipO 'hala"samdhi", Cliberation by .isdomD ('a..!imutti" as the .isdom connected .ith the fruit%

1)

12. 3epaying #ne4s $arents

3 declare, ' mon/s, that there are t.o persons one can ne,er repay% Ahat t.oE 'ne@s mother and father% (,en if one should carry about one@s mother on one shoulder and one@s father on the other, and .hile doing so should li,e a hundred years, reach the age of a hundred yearsO and if one should attend to them by anointing them .ith sal,es, by massaging, bathing and rubbing their limbs, and they should e,en ,oid their eFcrements thereQe,en by that .ould one not do enough for one@s parents, one .ould not repay them% (,en if one .ere to establish one@s parents as the supreme lords and rulers o,er this earth so rich in the se,en treasures, one .ould not do enough for them, one .ould not repay them% Ahat is the reason for thisE Parents do much for their children$ they bring them up, feed them, and guide them through this .orld% But, ' mon/s, one .ho encourages his unbelie,ing parents, settles and establishes them in faithO .ho encourages his immoral parents, settles and establishes them in ,irtueO .ho encourages his stingy parents, settles and establishes them in generosityO .ho encourages his ignorant parents, settles and establishes them in .isdomQsuch a one, ' mon/s, does enough for his parents$ he repays them and more than repays them for .hat they ha,e done% ()$2%)"

13. T5o 6inds o*

appiness

+here are t.o /inds of happiness, ' mon/s% +he happiness of the home life and the happiness of mon/hood% But the happiness of mon/hood is the higher of the t.o% +he happiness of the senses and the happiness of renunciation% But the happiness of renunciation is the higher of the t.o% +ainted happiness and taintless happiness%)! But taintless happiness is the higher of the t.o% Carnal and nonBcarnal happinessQthe nonBcarnal is the higher% 6oble and ignoble happiness Qthe noble is the higher% Bodily and mental happinessQthe mental is the higher% ()$ O selected"

Ssa!a.ca sukha$ ansa!a.ca sukha$% +his refers to the three taints$ sensual desire, cra,ing for eFistence and ignorance% See +eFt 99% 'ne .hose taints are destroyed (kh2/sa!a" is an arahant%

)!

1:

III" he 'ha)ter of the hrees

14. The Foo( and the 7ise $erson
0is action mar/s the fool, his action mar/s the .ise person, ' mon/s% Aisdom shines forth in beha,iour% By three things the fool can be /no.n$ by bad conduct of body, speech, and mind% By three things the .ise person can be /no.n$ by good conduct of body, speech, and mind% (:$)"

15. +ha&&a8 the 9o:regent

+he Blessed 'ne said$ C8on/s, e,en a .orld ruler, a Kust and righteous /ing, does not go,ern his realm .ithout a coBregent%D)1 Ahen he had spo/en, a certain mon/ addressed the Blessed 'ne thus$ CBut .ho, ;ord, is the coBregent of the .orld ruler, the Kust and righteous /ingED C3t is the *hamma, the la. of righteousness, ' mon/,D replied the Blessed 'ne% )) C3n this case, the .orld ruler, the Kust and righteous /ing, relying on the la. of righteousness (*hamma", honouring it, regarding it highly and respecting it, .ith the la. of righteousness as his standard, banner and so,ereign, pro,ides la.ful protection, shelter and safety for his o.n dependants% 0e pro,ides la.ful protection, shelter, and safety for the .arriorBnobles attending on himO for his army, for the brahmins and householders, for the inhabitants of to.n and countryside, for ascetics and brahmins, for the beasts and birds% C1 .orld ruler, a Kust and righteous /ing, .ho thus pro,ides la.ful protection, shelter, and safety for all, is the one .ho rules by righteousness only% 1nd that rule cannot be o,erthro.n by any hostile creature in human form% C(,en so, ' mon/, the +athgata, the 1rahant, the #ully (nlightened 'ne, the Kust and righteous King of the *hamma, relying on the *hamma, honouring the *hamma, regarding it highly and respecting it, .ith the *hamma as his standard, banner and so,ereign, pro,ides la.ful protection, shelter and safety in regard to action by body, speech, and mind% (0e teaches thus"$ @Such bodily action should be underta/en and such should not be underta/en% Such ,erbal action should be underta/en and such should not be underta/en% Such mental action should be underta/en and such should not be underta/en%@ C+he +athgata, the 1rahant, the #ully (nlightened 'ne, the Kust and righteous King of the *hamma, .ho thus pro,ides la.ful protection, shelter and safety in regard to action by body, speech, and mind, is the one .ho turns the incomparable Aheel of the *hamma in accordance
+he r( cakka!atti is the ideal ruler of Buddhist legend% 0e con>uers the .orld by righteousness (dhamma" rather than by force and establishes a reign of uni,ersal ,irtue and prosperity% +he epithet means literally C.heelBturning /ing,D because the symbol of his stature as uni,ersal monarch is the mystical Cgem of the .heelD ( cakkaratana" .hich becomes manifest before him through the po.er of his ,irtue as testimony to his right to rule the .orld% #or details see in particular *6 1 and )7, and 86 1)9% )) 3n connection .ith the .orld ruler, *hamma does not signify the Buddha@s +eaching (as in the follo.ing section" but the moral la. of Kustice and righteousness applied to go,erning a country%
)1

12

.ith the *hamma only% 1nd that Aheel of the *hamma cannot be turned bac/ by any ascetic or brahmin, by any de,a or 8ra or Brahm or by anyone in the .orld%D): (:$12"

1". 9ause *or ;ha&e

C3f, mon/s, .andering ascetics of other beliefs should as/ you$ @3s it, friend, for the sa/e of rebirth in a hea,enly .orld that you li,e the holy life under the ascetic <otamaE@Q.ould you not feel repelled, ashamed, and humiliatedED CCertainly, ;ord%D CSo then, mon/s, you say you feel hurt, ashamed and repelled by the idea of di,ine longe,ity, di,ine beauty, di,ine bliss, di,ine glory, and di,ine so,ereignty% 0o. much more then should you feel repelled, ashamed and humiliated by bad conduct of body, speech, and mindPD (:$1&"

1%. Three Types o* $atients

+here are, ' mon/s, three types of patients found in the .orld% Ahat threeE +here is one patient$ .hether or not he obtains proper nourishment, proper medicine, and ade>uate nursing, he .ill not reco,er from his illness% +here is another patient$ .hether or not he obtains all these things, he .ill reco,er from his illness% +here is still another patient .ho .ill reco,er from his illness only if he recei,es proper nourishment, proper medicine, and ade>uate nursing, but not if he lac/s these% #or him, ' mon/s, a special diet, curati,e medicine, and good nursing are prescribed% But apart from him, also the other t.o types of patients should be attended to% )2 +hese three types of patients are found in the .orld% Similarly, mon/s, there are three other types of persons comparable to those three patients%
3n 3ndian iconography the .heel (cakka" is the symbol of so,ereignty in both temporal and spiritual domains% +he .orld ruler, as eFplained abo,e, rules under the standard of his Cgem of the .heel,D .hich represents his entitlement to uni,ersal so,ereignty% +he *hamma too is symboliSed by a .heel, .hich according to the commentaries represents the Buddha@s perfect realiSation of truth and his entitlement to ser,e as a .orld teacher% See too Ch% U, n%&% 8ra is the +empter or (,il 'ne, depicted as an e,il deity .ho tries to di,ert aspirants from the path to liberation% =nli/e Satan he is not particularly concerned .ith inducing people to commit deeds that .ill lead them to hell, but remains content .ith /eeping them trapped in the snare of sensuality and thereby pre,enting them from escaping the round of rebirths% Brahm is the old brahmanical creator <od, .ho appears in Buddhism as the temporal go,ernor of the .orld system, po.erful and longBli,ed but still a transient being en,eloped in ignorance and bound to the .heel of becoming (see +eFt 1:9"% )2 1Ba$ C+he first type of patient, .ho is incurable, should ne,ertheless recei,e nursing because he might thin/ that, .ith proper care, he may yet reco,er% 3f he is neglected, he .ill feel resentment and harbour thoughts of ill .ill, .hich may bring him an unhappy rebirth% But if he is loo/ed after .ell, he .ill see that e,erything needful and possible has been done for him, and he .ill ascribe his affliction to the una,oidable results of his o.n /amma% 0e .ill be friendly to.ards those .ho nurse him and because of these thoughts of friendliness he .ill ha,e a happy rebirth% +he second typeQone .ho is sure to reco,erQand one only slightly ill should also be nursed, so that their reco,ery may be >uic/ened%D
):

14

+here is one type of person$ .hether or not he has the chance of seeing the +athgata and of listening to the *hamma and *iscipline proclaimed by him, he .ill not enter the path of assurance and .ill not reach perfection in .holesome states% )4 +here is another person$ .hether or not he has the chance of seeing the +athgata and of listening to the *hamma and *iscipline proclaimed by him, he .ill in any case enter upon the path of assurance and .ill reach perfection in .holesome states% 1gain, there is one person .ho .ill enter upon the path of assurance and .ill reach perfection in .holesome states only if he has the chance of seeing the +athgata and of listening to the *hamma and *iscipline proclaimed by him, but not if he lac/s this opportunity% 3t is for this person, ' mon/s, that instruction in the *hamma has been prescribed% But apart from him, the t.o others should also be instructed in the *hamma%)7 +hese are the three types of persons found in the .orld .ho are comparable to the three patients% (:$))"

1). Three Menta(ities

+here are, ' mon/s, three types of persons found in the .orld% Ahat threeE +here is one .ith a mind li/e an open soreO one .ith a mind li/e lightningO one .ith a mind li/e a diamond% 'f .hat nature, mon/s, is the person .ith a mind li/e an open soreE 0e is one .ho is irascible and irritable% 3f he is criticised e,en slightly he loses his temper and becomes angry and upsetO he is stubborn and displays anger, hatred, and resentment% Hust as, for instance, a festering sore, if struc/ by a stic/ or a sherd, .ill discharge matter all the more, e,en so is the person .ho is irascible T and displays anger, hatred and resentment% Such a person is said to ha,e a mind li/e an open sore% 1nd of .hat nature is the person .ith a mind li/e lightningE 0e is one .ho understands as it really is, C+his is sufferingDO he understands as it really is, C+his is the origin of sufferingDO he understands as it really is, C+his is the cessation of sufferingDO he understands as it really is, C+his is the path leading to the cessation of suffering%D Hust as a man .ith good sight can see obKects in the dar/ness of night by a flash of lightning, e,en so a person understands these #our 6oble +ruths as they really are% Such a person is said to ha,e a mind li/e lightning% 1nd of .hat nature is a person .ith a mind li/e a diamondE 0e is one .ho, by the destruction of the taints, in this ,ery life enters and d.ells in the taintless liberation of mind, liberation by .isdom, ha,ing realised it for himself by direct /no.ledge% Hust as there is nothing that a diamond cannot cut, be it gem or roc/, e,en so a certain person, by the destruction of the taints, in this ,ery life enters and d.ells in the taintless liberation of mind, liberation by
C(nter the path of assuranceD (okkamati niyma$", i%e% the assurance of final liberation, by entering upon the path of streamBentry, or one of the higher stages of a.a/ening% )7 1ccording to 1Ba, the first of the three is called 'ada"'aramo, i%e% Cone for .hom the mere .ords (of the +eaching" are the most he can achie,eDO he .ill not attain the stages of a.a/ening in his present life% +he second is called uggha-ita..u, i%e% one .ho penetrates the truth at once .hen a brief instruction is gi,en% +he third type is called !i'acita..u, i%e% one .ho .ill penetrate the truth after recei,ing detailed and repeated instructionO this category also includes the type called neyya, .ho can penetrate the truth after a period of training% +hese types are eFplained at Pug 21% 1Ba says further that the instruction gi,en to the first type may help him in a future eFistence% 3f the second type is instructed, it .ill >uic/en his progress to.ards final attainment% But the third type is definitely in need of repeated instruction and guidance%
)4

17

.isdom, ha,ing realised it for himself by direct /no.ledge% Such a person is said to ha,e a mind li/e a diamond%) +hese three types of persons are found in the .orld% (:$)4"

1-. Free o* <I=:&aking

'n one occasion the -enerable Sriputta approached the Blessed 'ne, paid homage to him and sat do.n to one side%)& +he Blessed 'ne then said to him$ CSriputta, .hether 3 teach the *hamma in brief, or .hether 3 teach it in detail, or .hether 3 teach it both in brief and in detail, those .ho understand are hard to find%D C6o., ' Blessed 'ne, is the time for itP 6o., Sublime 'ne, is the time for the Blessed 'ne to teach the *hamma in brief, to teach it in detail, and to teach it both in brief and in detail% +here .ill be those .ho .ill understand the *hamma%D CAell then, Sriputta, thus should one train oneself$ @Ae shall not entertain any 3Bma/ing, mineBma/ing or underlying tendency to conceit either in regard to this conscious body or in regard to all eFternal obKectsO )9 and .e shall enter and d.ell in the liberation of mind, liberation by .isdom, so that .e are no longer subKect to 3Bma/ing, mineBma/ing and the underlying tendency to conceit%@ +hat is ho. one should train oneself% CAhen, Sriputta, a mon/ has no more 3Bma/ing, mineBma/ing and underlying tendency to conceit either in regard to this conscious body or in regard to eFternal obKects, and .hen he thus enters and d.ells in the liberation of mind, liberation by .isdom, he is then called a mon/ .ho has cut off cra,ing and remo,ed the fetters, one .ho, by fully brea/ing through conceit, has made an end of suffering% C1bout this, Sriputta, 3 ha,e spo/en in @+he Vuestions of =daya@ in @+he Aay to the #ar Shore@$:! C+he abandoning of sensual desires 1long .ith the bitter touch of griefO +he dispelling of sloth, mental dullness, +he .arding off of anFious .orryO Purified mindfulness and e>uipoise Preceded by thin/ing on the *hamma$

+he person .ith Ca mind li/e lightningD (!i((3'amacitto" is a trainee (sekha", one .ho has penetrated the truth of the +eaching but not yet fully realiSed the truth% +he one .ith Ca mind li/e a diamondD (!a(ir3'amacitto" is the arahant, .ho has destroyed all taints% )& Sriputta .as the chief disciple of the Buddha and the disciple most distinguished in .isdom% See +eFt 1:!, .here he sounds his Clion@s roar%D )9 1Ba eFplains C3Bma/ingD ( ahakra" as .rong ,ie., and CmineBma/ingD ( mamakra" as cra,ingO CconceitD (mna" includes all deluded imaginings based on the notion of a real C3%D +he term Cthis conscious bodyD (sa!i../ake kye" comprises both one@s o.n conscious body and those of others% C1ll eFternal obKectsD (#ahiddh sa##animittesu"$ all sense obKects, persons and phenomena% :! Sn 11!79 % +he Pryana, C+he Aay to the #ar Shore,D is the last chapter of Sn, containing siFteen subB sections in each of .hich a different brahmin in>uirer as/s profound >uestions of the Buddha% C+he Vuestions of =dayaD is the fourteenth (,,%11!4911"% +he fact that this .or/ is >uoted se,eral times in the 6i/yas testifies to its anti>uity% See too 16 2$49%

+his, 3 declare, is release by /no.ledge, +he brea/ing apart of ignorance%D:1 (:$:)"

20. 9auses o* 1,tion

+here are, ' mon/s, three causes for the origination of action% Ahat threeE <reed, hatred, and delusion%:) 1n action done in greed, born of greed, caused by greed, arisen from greed, .ill ripen .here,er the indi,idual is rebornO and .here,er the action ripens, there the indi,idual eFperiences the fruit of that action, be it in this life, or in the neFt life, or in subse>uent future li,es%:: 1n action done in hatred, born of hatred, caused by hatred, arisen from hatred, .ill ripen .here,er the indi,idual is rebornO and .here,er the action ripens, there the indi,idual eFperiences the fruit of that action, be it in this life, or in the neFt life, or in subse>uent future li,es% 1n action done in delusion, born of delusion, caused by delusion, arisen from delusion, .ill ripen .here,er the indi,idual is rebornO and .here,er the action ripens, there the indi,idual eFperiences the fruit of that action, be it in this life, or in the neFt life, or in subse>uent future li,es% 3t is, mon/s, as .ith seeds that are undamaged, not rotten, unspoiled by .ind and sun, capable of sprouting and .ell embedded in a good field, so.n in .ellBprepared soil$ if there is plenty of rain, these seeds .ill gro., shoot up, and de,elop abundantly% Similarly, mon/s, .hate,er action is done out of greed, hatred or delusion T .ill ripen .here,er the indi,idual is rebornO and .here,er the action ripens, there the indi,idual eFperiences the fruit, be it in this life, or in the neFt life, or in subse>uent future li,es% +hese, mon/s, are three causes for the origination of action% +here are, ' mon/s, three other causes for the origination of action% Ahat threeE 6onBgreed, nonBhatred, and nonBdelusion% 3f an action is done in nonBgreed, born of nonBgreed, caused by nonBgreed, arisen from nonB greed% T 3f an action is done in nonBhatred% T 3f an action is done in nonBdelusion, born of nonB
+he first four lines of the stanSa allude to four of the fi,e hindrances$ sensual desire, ill .ill, sloth and torpor, and restlessness and .orry% 3n line 4 Cpurified mindfulness and e>uipoiseD ( u'ekkh"sati" sa$suddha$" is an allusion to the fourth Khna (see the standard formula for the Khnas, +eFt ::"% 1ccording to 1Ba Cpreceded by thin/ing on the *hammaD ( dhammatakka"'ure(a!a$" refers to right intention (samm"saka''a", the second factor of the 6oble (ightfold Path, .hich comprises thoughts free from sensuality, ill .ill and ,iolence% +he brea/ing apart of ignorance is the fruit of arahantship, .hich arises .hen ignorance has been bro/en apart by the path of arahantship% :) %o#ha, dosa, moha% +hese three are generally called Croots of the un.holesomeD ( akusala"m3la"% +he term CgreedD comprises all degrees of attraction, from the slightest trace of attachment up to the crassest form of greed and egotismO Chatred,D all degrees of a,ersion, from the slightest touch of illBhumour up to the eFtreme forms of ,iolent .rath and ,engefulnessO CdelusionD is identical .ith ignorance ( a!i((", but .ith an emphasis on its psychological and ethical implications% #or a fuller treatment, see 6yanaponi/a +hera, The 4oots of Good and *!il, BPS, heel Pu#lication 6o% )4194:% :: +he Buddha refers here to a threefold di,ision in the ripening of /amma% 1 /amma can bring results either in the present life ( di--hadhamma"!edan2ya", or in the immediately follo.ing life ( u'a'a((a"!edan2ya", or in any life subse>uent to the neFt one (a'ara'ariyya"!edan2ya"% See -ism U3U,12%
:1

1&

delusion, caused by nonBdelusion, arisen from nonBdelusion, once greed, hatred, and delusion ha,e ,anished that action is thus abandoned, cut off at the root, made barren li/e a palmBtree stump, obliterated so that it is no more subKect to arise in the future% :2 3t is, mon/s, as .ith seeds that are undamaged, not rotten, unspoiled by .ind and sun, capable of sprouting and .ell embedded$ if a man .ere to burn them in fire and reduce them to ashes, then .inno. the ashes in a strong .ind or let them be carried a.ay by a s.iftly flo.ing stream, then those seeds .ould ha,e been radically destroyed, fully eliminated, made unable to sprout, and .ould not be liable to arise in the future%:4 Similarly it is, mon/s, .ith actions done in nonBgreed, nonBhatred, and nonBdelusion% 'nce greed, hatred, and delusion ha,e ,anished, these actions are thus abandoned, cut off at the root, made barren li/e palmBtree stumps, obliterated so that they are no more subKect to arise in the future% +hese, mon/s, are the other three causes for the origination of action% (:$::"

21. !ood ;(eep

+hus ha,e 3 heard% 'n one occasion .hen the Blessed 'ne .as d.elling in the WXa,i country, he rested on a heap of lea,es spread on a cattle trac/ in a siMsapa forest% 1t that time 0attha/a of WXa,i :7 passed that .ay .hile ta/ing a .al/ and there he sa. the Blessed 'ne seated on the heap of lea,es% 0a,ing approached the Blessed 'ne and paid homage to him, 0attha/a sat do.n to one side and said to the Blessed 'ne$ C-enerable sir, has the Blessed 'ne slept .ellED CYes, prince, 3 slept .ell% 1mong those in the .orld .ho al.ays sleep .ell, 3 am one%D CBut, ;ord, the .inter nights are cold and this is a .ee/ of frost% 0ard is the ground trampled by the hoofs of cattle, thin is the spread of lea,es, sparse are the lea,es on the trees, thin are the ta.ny mon/@s robes and cold blo.s the .ind% Yet the Blessed 'ne says that he has slept .ell and that he is one of those in the .orld .ho al.ays sleep .ell%D

+he positi,e aspects of the three .holesome roots are$ dispassion (renunciation, detachment", lo,ingB /indness, and .isdom% 0ere the action arisen from nonBgreed, nonBhatred, and nonBdelusion should be understood, not as an ordinary .holesome action, but as the C/amma that is neither dar/ nor bright, .ith neither dar/ nor bright results, .hich leads to the destruction of /ammaD (16 2$):)", that is, the ,olition in the de,elopment of the 6oble (ightfold Path% 8undane actions arising from the three .holesome roots could not be described as Cno more subKect to arise in the future%D Such actions, rather, being Cbright /amma .ith bright resultD (16 2$):)", .ill bring agreeable fruits and generate a fortunate rebirth% :4 1Ba eFplains the simile thus$ +he seeds here represent the .holesome and un.holesome /ammas% +he man .ho burns them .ith fire represents the meditator% +he fire represents the /no.ledge of the noble path% +he time .hen the man burns up the seeds is li/e the time .hen the meditator burns up the defilements .ith pathB/no.ledge% ;i/e the time .hen the seeds ha,e been reduced to ashes is the time .hen the fi,e aggregates stand cut off at the root (i%e% during the arahant@s life, .hen they are no longer sustained by cra,ing"% ;i/e the time .hen the ashes ha,e been .inno.ed in the .ind or carried a.ay by a stream and can no longer gro. is the time .hen the fi,e aggregates utterly cease (.ith the arahant@s parinibbna" and ne,er again become manifest in the round of becoming% :7 0attha/a .as a son of the /ing of WXa,i and became a nonBreturner ( angmi"% 0e .as praised by the Buddha as a model for lay follo.ers and declared the foremost lay disciple among those .ho .in a follo.ing through the four bases of beneficence (sagaha"!atthuO see +eFt 1)9"%

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19

C6o., prince, 3 shall put a >uestion to you about this and you may reply as you thin/ fit% Ahat do you thin/ of this, princeE Suppose there is a householder or a householder@s son li,ing in a house .ith a gabled roof, plastered inside and out, protected against the .ind, .ith fastened door bolts and .indo.s closed% 1nd there is a couch in the house, co,ered .ith a longB fleeced, blac/ .oollen rug, .ith a bedspread of .hite .ool, a co,erlet decorated .ith flo.ers, spread o,er .ith an eF>uisite antelope s/in, ha,ing a canopy o,erhead, and scarlet cushions at both ends% 1lso a lamp is burning there and his four .i,es attend on him pleasantly% Ahat do you thin/, prince$ .ould that person sleep .ell or not, or .hat is your opinion about thisED C0e .ill surely sleep .ell, ;ord% 0e .ill be one of those in the .orld .ho sleep .ell%D CAhat do you thin/, princeE 8ight there not arise in that householder or householder@s son ,eFations of body or mind caused by lust, hatred, and delusion, .hich torment him so that he .ould sleep badlyED C+hat may .ell be so, ;ord%D C6o., prince, the lust, hatred, and delusion by .hich that householder is tormented, and .hich cause him to sleep badly, ha,e been abandoned by the +athgata, cut off at the root, made barren li/e palmBtree stumps, obliterated so that they are no more subKect to arise in the future% +herefore, prince, 3 ha,e slept .ell%D +he brahmin .ho is >uenched .ithin 1l.ays sleeps happilyO 0e does not cling to sensual desires, #ree from props, one cool in mind% 0a,ing cut all straps of attachment, ?emo,ed care deep .ithin the heart, +he Peaceful 'ne sleeps happily, 1ttained to perfect peace of mind% (:$:2"

22. The +ivine Messengers

+here are three di,ine messengers,: ' mon/s% Ahat threeE +here is a person of bad conduct in body, speech, and mind% Being of such bad conduct, on the dissolution of the body, after death, he is reborn in the plane of misery, in a bad destination, in a lo.er .orld, in hell% +here the .arders of hell seiSe him by both arms and ta/e him before Yama, the ;ord of *eath, saying$ C+his man, your maKesty, had no respect for father and mother, nor for ascetics and brahmins, nor did he honour the elders of the family% 8ay your maKesty inflict due punishment on himPD +hen, mon/s, King Yama >uestions that man, eFamines and addresses him concerning the first di,ine messenger$ C*idn@t you e,er see, my good man, the first di,ine messenger appearing among human/indED 1nd he replies$ C6o, ;ord, 3 did not see him%D

De!ad3ta% 3n the traditional account of the Buddha@s early life it .as the shoc/ing initial encounter .ith an old man, a sic/ man, and a corpse that destroyed his .orldly complacency and set him searching for a path to enlightenment% 1ccording to the traditional story these beings .ere actually de!ad3ta, gods in disguise .ho had descended to earth in order to a.a/en him from his slumber of delusion%

)!

+hen King Yama says to him$ CBut, my good man, didn@t you e,er see a .oman or a man, aged eighty, ninety or a hundred years, frail, bent li/e a roof brac/et, croo/ed, leaning on a stic/, sha/ily going along, ailing, youth and ,igour gone, .ith bro/en teeth, .ith grey and scanty hair or none, .rin/led, .ith blotched limbsED 1nd the man replies$ CYes, ;ord, 3 ha,e seen this%D +hen King Yama says to him$ C8y good man, didn@t it e,er occur to you, an intelligent and mature person, @3 too am subKect to old age and cannot escape it% ;et me no. do noble deeds by body, speech, and mind@ED C6o, ;ord, 3 could not do it% 3 .as negligent%D +hen King Yama says$ C+hrough negligence, my good man, you ha,e failed to do noble deeds by body, speech, and mind% Aell, you .ill be treated as befits your negligence% +hat e,il action of yours .as not done by mother or father, brothers, sisters, friends or companions, nor by relati,es, de,as, ascetics or brahmins% But you alone ha,e done that e,il deed, and you .ill ha,e to eFperience the fruit%D Ahen, mon/s, King Yama has >uestioned, eFamined and addressed him thus concerning the first di,ine messenger, he again >uestions, eFamines and addresses the man about the second one, saying$ C*idn@t you e,er see, my good man, the second di,ine messenger appearing among human/indED C6o, ;ord, 3 did not see him%D CBut, my good man, didn@t you e,er see a .oman or a man .ho .as sic/ and in pain, seriously ill, lying in his o.n filth, ha,ing to be lifted up by some and put to bed by othersED CYes, ;ord, 3 ha,e seen this%D C8y good man, didn@t it e,er occur to you, an intelligent and mature person, @3 too am subKect to illness and cannot escape it% ;et me no. do noble deeds by body, speech, and mind@ED C6o, ;ord, 3 could not do it% 3 .as negligent%D C+hrough negligence, my good man, you ha,e failed to do noble deeds by body, speech, and mind% Aell, you .ill be treated as befits your negligence% +hat e,il action of yours .as not done by mother or father, brothers, sisters, friends or companions, nor by relati,es, de,as, ascetics or brahmins% But you alone ha,e done that e,il deed, and you .ill ha,e to eFperience the fruit%D Ahen, mon/s, King Yama has >uestioned, eFamined and addressed him thus concerning the second di,ine messenger, he again >uestions, eFamines and addresses the man about the third one, saying$ C*idn@t you e,er see, my good man, the third di,ine messenger appearing among human/indED C6o, ;ord, 3 did not see him%D CBut, my good man, didn@t you e,er see a .oman or a man one, t.o or three days dead, the corpse s.ollen, discoloured and festeringED CYes, ;ord, 3 ha,e seen this%D C+hen, my good man, didn@t it e,er occur to you, an intelligent and mature person, @3 too am subKect to death and cannot escape it% ;et me no. do noble deeds by body, speech, and mind@ED C6o, ;ord, 3 could not do it% 3 .as negligent%D C+hrough negligence, my good man, you ha,e failed to do noble deeds by body, speech, and mind% Aell, you .ill be treated as befits your negligence% +hat e,il action of yours .as not done

)1

by mother or father, brothers, sisters, friends, or companions, nor by relati,es, de,as, ascetics, or brahmins% But you alone ha,e done that e,il deed, and you .ill ha,e to eFperience the fruit%D +hen, ha,ing >uestioned, eFamined, and addressed the man concerning the third di,ine messenger, King Yama becomes silent% +hereupon the .arders of hell inflict many /inds of torment on him on account of .hich he suffers grie,ous, se,ere, sharp, and bitter pain% Yet he does not die until that e,il deed of his has been .or/ed out%:& (:$:4"

23. Three*o(d $ride

3 .as delicately brought up, ' mon/sO highly delicate, eFceedingly delicate .as my upbringing% 1t my father@s house lotus ponds .ere made$ in one of them blue lotuses bloomed, in another .hite lotuses, and in a third red lotuses, Kust for my enKoyment% 3 used only sandal unguent from Benares and my head dress, my Kac/et, my undergarment, and my tunic .ere made of Benares muslin% By day and by night a .hite canopy .as held o,er me, lest cold and heat, dust, chaff or de. should trouble me% 3 had three palaces$ one for the summer, one for the .inter and one for the rainy season% 3n the palace for the rainy season, during the four months of the rains, 3 .as .aited upon by female musicians only, and 3 did not come do.n from the palace during these months% Ahile in other people@s homes ser,ants and sla,es recei,e a meal of bro/en rice together .ith sour gruel, in my father@s house they .ere gi,en choice rice and meat% 1midst such splendour and an entirely carefree life, ' mon/s, this thought came to me$ :9 C1n uninstructed .orldling, though sure to become old himself and unable to escape ageing, feels repelled, humiliated and disgusted .hen seeing an old and decrepit person, being forgetful of his o.n situation% 6o. 3 too am sure to become old and cannot escape ageing% 3f, .hen seeing an old and decrepit person, 3 .ere to feel repelled, humiliated or disgusted, that .ould not be proper for one li/e myself%D Ahen 3 reflected thus, mon/s, all my pride in youthfulness ,anished% 1gain 3 reflected$ C1n uninstructed .orldling, though sure to become ill himself and unable to escape illness, feels repelled, humiliated or disgusted .hen seeing a sic/ person, being forgetful of his o.n situation% 6o. 3 too am sure to become ill and cannot escape illness% 3f, .hen seeing a sic/ person, 3 .ere to feel repelled, humiliated or disgusted, that .ould not be proper for one li/e myself%D Ahen 3 thus reflected, mon/s, all my pride in health ,anished% 1gain 3 reflected$ C1n uninstructed .orldling is sure to die himself and cannot escape deathO yet .hen seeing a dead person, he feels repelled, humiliated or disgusted, being forgetful of his o.n situation% 6o. 3 too am sure to die and cannot escape death% 3f, .hen seeing a dead person, 3 .ere to feel repelled, humiliated or disgusted, that .ould not be proper for one li/e myself%D Ahen 3 thus reflected, mon/s, all my pride in life ,anished%2!
+his section of the teFt, describing the torments, has been abridged% 3n Buddhism, life in hell is not eternal% Such a painful form of eFistence is the la.ful conse>uence of e,il deeds and .ill come to an end .hen the causal force conditioning it is eFhausted% <ood causes of the past may then ha,e a chance to operate and bring about a happier rebirth% :9 +he follo.ing passage describes, in psychologically realistic terms, the same eFperience represented symbolically in the traditional legend of the future Buddha@s encounter .ith the three di,ine messengers% See n%1 abo,e%
:&

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(:$:&"

24. The 9onditioned and the .n,onditioned

+here are, ' mon/s, three conditioned mar/s of the conditioned% Ahat threeE 3ts origination is discerned, its ,anishing is discerned, its change .hile persisting is discerned% 21 +hese are the three conditioned mar/s of the conditioned% +here are, ' mon/s, three unconditioned mar/s of the =nconditioned% Ahat threeE 6o origination is discerned, no ,anishing is discerned, no change .hile persisting is discerned% +hese are the three unconditioned mar/s of the =nconditioned%2) (:$2 "

25. 1n Is(and o* 3e*uge

'nce t.o frail and old brahmins, aged, ad,anced in years, at life@s end, one hundred and t.enty years of age, approached the Blessed 'ne and said to him$ CAe are brahmins, 8aster <otama, frail and old T one hundred and t.enty years of age% But .e ha,e not done anything that is good and .holesome, .e ha,e not made a shelter for oursel,es%2: ;et 8aster <otama admonish us and eFhort us, so that it may lead to our .elfare and happiness for a long timePD C+ruly, brahmins, you are frail and old T and you ha,e not done anything good and .holesome, you ha,e not made a shelter for yoursel,es% 3ndeed, brahmins, this .orld is s.ept a.ay by old age, illness and death% +hough the .orld is thus s.ept a.ay by old age, illness and death, for one .ho departs from this .orld selfBcontrol in deeds, .ords, and thoughts .ill pro,ide shelter and safety, an island of refuge and succour%D ;ife is s.ept a.ay, brief is our span of years, +here are no shelters for one .ho has reached old age% Percei,ing the peril that lur/s in death, Perform good deeds that entail happiness%

+he three types of pride ( mada" described here, .hich are more a/in to intoFication than to arrogance, are$ (1" pride in one@s youthfulness ( yo##ana"mada"O ()" pride in one@s health ( rogya"mada"O (:" pride in life ((2!ita"mada"O cp% +eFt 9% Pride in the sense of conceit appears in Buddhist teFts under the name mna% 'n the three modes of mna, see +eFt 94% 21 +he present sutta dra.s a fundamental ontological distinction bet.een conditioned reality and the unconditioned% Conditioned reality includes e,erything arisen through causes and conditions, i%e% the entire .orld of physical and mental phenomena, eFtending through all the three realms of becoming% +he Cconditioned mar/s of the conditionedD (sakhatassa sakhata"lakkha/ni" are, according to 1Ba, the grounds for being percei,ed or recogniSed as conditioned% +he Pli terms for these three mar/s are$ u''do, !ayo, -hitassa a..athatta$% +his passage is the source of the later 1bhidhamma di,ision of a single moment of eFperience into the three subBmoments of arising, subsistence and dissolution ( u''da, thiti, #haga"% 1Ba identifies Cchange .hile persistingD .ith decay ((ar", .hich 1BI here ta/es to be the subBmoment of subsistence, .hen for a fleeting instant the arisen phenomenon Cfaces its o.n dissolutionD (#hag#himukha" before actually dissol,ing% 2) Asakhatassa asakhata"lakkha/ni% +he =nconditioned is 6ibbna, .hich does not eFhibit any arising, change or disappearance% 2: Akata#h2rutt/% +hat is, by doing meritorious deeds .hich gi,e protection in the neFt life%

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Ahen one is restrained in body, ?estrained by speech and by mind, +he deeds of merit one did .hile ali,e Bring happiness .hen one departs% Ahen a house is burning, the goods remo,ed from it, Aill be of use, but not .hat burns inside% +hus, in this .orld aflame .ith age and death, Sa,e .hat you o.n by liberalityQ Your goods gi,en, are .ell remo,ed and safe% Ahen one is restrained in body, ?estrained by speech and by mind, +he deeds of merit one did .hile ali,e Bring happiness .hen one departs% (:$4194)"

2". The >isi'(e Ni''?na

'nce the brahmin HGussoGi approached the Blessed 'ne T and said to him$22 C3t is said, 8aster <otama, @6ibbna is directly ,isible%@ 3n .hat .ay, 8aster <otama, is 6ibbna directly ,isible, immediate, in,iting one to come and see, .orthy of application, to be personally eFperienced by the .iseED CAhen, brahmin, a person is impassioned .ith lust T depra,ed through hatred T be.ildered through delusion, o,er.helmed and infatuated by delusion, then he plans for his o.n harm, for the harm of others, for the harm of bothO and he eFperiences in his mind suffering and grief% But .hen lust, hatred, and delusion ha,e been abandoned, he neither plans for his o.n harm, nor for the harm of others, nor for the harm of bothO and he does not eFperience in his mind suffering and grief% 3n this .ay, brahmin, 6ibbna is directly ,isible, immediate, in,iting one to come and see, .orthy of application, to be personally eFperienced by the .ise% CSince he eFperiences the complete destruction of lust, hatred, and delusion, in this .ay, brahmin, 6ibbna is directly ,isible, immediate, in,iting one to come and see, .orthy of application, to be personally eFperienced by the .ise%D24 (:$44"

2%. To 7ho& ;hou(d !i*ts Be !iven@

'nce -acchagotta the .anderer approached the Blessed 'ne and said to him$27
+his brahmin .as a chaplain of King PasenadiO he fre>uently as/ed >uestions of the Buddha, as in +eFt 7 , 9 , and 16 $2 % 24 +his refers to the C6ibbna element .ith residue leftD ( sa"u'disesani##na"dhtu"% See 3t 22$ C0ere a mon/ is an arahant, one .hose taints are destroyed%T 0is fi,e sense faculties remain unimpaired, by .hich he still eFperiences .hat is agreeable and disagreeable and feels pleasure and pain% 3t is the eFtinction in him of lust, hatred, and delusion that is called the 6ibbnaBelement .ith residue left%D See too Ch% 3-, n%1!% 27 +he .anderer -acchagotta often appears in the Suttas engaging the Buddha in anFious >ueries about points of speculati,e metaphysics, .hich the Buddha refuses to ans.erO see 86 ), S6 Ch% ::, S6 22$ 9 11% 1ccording to 86 : he e,entually became a mon/ under the Buddha and attained arahantship%
22

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C3 ha,e heard it said, 8aster <otama, that the ascetic <otama says$ @<ifts should be gi,en only to me and not to othersO they should be gi,en only to my disciples and not to the disciples of others% 'nly .hat is gi,en to me brings great fruit, not .hat is gi,en to othersO only .hat is gi,en to my disciples brings great fruit, not .hat is gi,en to the disciples of others%@ 6o., 8aster <otama, do those .ho say so report 8aster <otama@s actual .ords and not misrepresent himE *o they declare this in accordance .ith your teachings and .ill their assertion gi,e no grounds for reproachE Ae certainly do not .ish to misrepresent 8aster <otama%D C+hose .ho ha,e said so, -accha, ha,e not reported my .ords correctly, but misrepresent me% +heir declarations do not accord .ith my teachings and their false assertion .ill certainly gi,e cause for reproach% C-accha, anyone .ho pre,ents another person from gi,ing alms causes obstruction and impediment to three people$ he obstructs the donor from doing a meritorious deed, he obstructs the recipient from getting the gift, and prior to that, he undermines and harms his o.n character% Ahat 3 actually teach, -accha, is this$ e,en if one thro.s a.ay the rinsings from a pot or cup into a ,illage pool or pond, .ishing that the li,ing beings there may feed on themQe,en this .ould be a source of merit, not to spea/ of gi,ing a gift to human beings% C0o.e,er, 3 do declare that offerings made to the ,irtuous bring rich fruit, and not so much those made to the immoral%2 +he ,irtuous one has abandoned fi,e >ualities and possesses another fi,e >ualities% Ahat are the fi,e >ualities he has abandonedE Sensual desire, ill .ill, sloth and torpor, restlessness and .orry, and doubt$ these are the fi,e >ualities he has abandoned% 1nd .hat are the fi,e >ualities he possessesE 0e possesses the ,irtue, concentration, .isdom, liberation, and /no.ledge and ,ision of liberation of one perfect in training% +hese are the fi,e >ualities he possesses% CAhat is gi,en to one .ho has abandoned those fi,e >ualities and .ho possesses these fi,e >ualitiesQthis, 3 declare, brings rich fruit%D (:$4 "

+his refers to the /ammic merit ac>uired by ma/ing offerings to brahmins and ascetics% 1ccording to the Buddha the CfruitfulnessD of an act of gi,ing, i%e% its capacity to bring desired benefits to the donor, depends upon the interaction of t.o factors$ the intention of the donor and the moral purity of the recipient% 1 gift gi,en .ith faith, humility and respect by a .ise and ,irtuous donor is more fruitful than one gi,en casually by an immoral personO and a gift gi,en to a ,irtuous and upright ascetic is more fruitful than one gi,en to a spiritually unde,eloped person% <ifts to the arahants, the supreme field of merit, are the most meritorious, as the Buddha .ill eFplain% #or a more detailed treatment of this theme see 86 12)% +he >ualities abandoned are the fi,e hindrances% +he >ualities possessed are the fi,e CdhammaB aggregatesD of Cone perfect in trainingD (asekha", an arahant%

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2). +o Monks Bene*it #thers@

'nce Sa5gra,a the brahmin approached the Blessed 'ne and said to him$2& CAe are brahmins, 8aster <otama$ .e sacrifice and enKoin others to ma/e sacrifices% 6o. one .ho himself sacrifices and one .ho enKoins others to do so both engage in a meritorious practice, the offering of sacrifice that eFtends to many persons% But one of this or that family .ho goes forth from home into the homeless life, he tames himself alone, calms himself alone, attains 6ibbna for himself alone% 3f this is so, he then engages in a meritorious practice in,ol,ing only one person, namely, the act of going forth into the homeless life%D CAell, brahmin, 3 shall as/ you a >uestion and you may ans.er as you thin/ fit% 6o., brahmin, .hat do you thin/ of this$ 1 +athgata arises in the .orld, an arahat, fully enlightened, accomplished in true /no.ledge and conduct, sublime, /no.er of the .orld, unsurpassed leader of persons to be tamed, teacher of de,as and humans, the (nlightened 'ne, the Blessed 'ne% 0e spea/s thus$ @ComeP +his is the .ay, this is the path treading .hich 3 ha,e directly /no.n and realised that highest consummation of the holy life .hich 3 no. proclaim% ComeP You too should practise thus, so that you too, by your o.n effort, may directly /no. and realise this highest consummation of the holy life and d.ell in its attainmentP@ C+hus this teacher sho.s the *hamma and others too practise in that .ay% 1nd of such .ho do so, there are many hundreds, many thousands, many hundreds of thousands% Ahat do you thin/, brahmin$ since this is so, is that act of going forth into homelessness a meritorious practice in,ol,ing only one person or many peopleED CSince it is so, 8aster <otama, the going forth is a meritorious practice eFtending to many people%D Ahen this .as said, the -enerable Wnanda spo/e to the brahmin Sa5gra,a thus$ 29 C'f these t.o practices, brahmin, .hich appeals to you more as being simpler and less harmful, and as gi,ing richer fruit and greater benefitED +hereupon the brahmin Sa5gra,a said to the -enerable Wnanda$ C3 must honour and praise those li/e 8aster <otama and 8aster Wnanda%D #or a second time and third time, the -enerable Wnanda addressed the brahmin$ C3 do not as/ you, brahmin, .hom you honour and praise, but .hich of those t.o practices appeals to you more as being simpler and less harmful, and as gi,ing richer fruit and greater benefitED But also for a second time and third time, the brahmin Sa5gra,a replied$ C3 must honour and praise those li/e 8aster <otama and 8aster Wnanda%D +hen the Blessed 'ne thought$ C(,en for a third time this brahmin Sa5gra,a, on being as/ed by Wnanda a pertinent >uestion, ma/es e,asions and does not reply to it% Should 3 not release
+he brahmin Sa5gra,a also appears in 16 4$19:% 0is criticism of the Buddha succinctly eFpresses the differences in perspecti,e that separated the brahmins from the nonBbrahmanical ascetics, the sama/a% Ahile the brahmins led settled household li,es as priests, dedicated to earning merits through ritual and sacrifice, the ascetics stressed the importance of renunciation and selfBmastery through meditation% +he brahmins aimed at rebirth in the hea,ens or in the BrahmaB.orld, .hile the ascetics sought liberation from the entire cycle of repeated birth and death% <enerally the ascetics did not recogniSe the authority of the -edas (see +eFt :!", and the Buddha specifically criticiSed the brahmanical practice of animal sacrifice, .hich he declared a source of demerit rather than of merit% 29 Wnanda .as the Buddha@s personal attendant% 0e had memoriSed ,irtually all the Buddha@s discourses and .as responsible for the codification of the Sutta PiIa/a at the council held after the Buddha@s parinibbna%
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him from that situationED 1nd he spo/e to the brahmin$ CAhat might ha,e been the topic of con,ersation, brahmin, among the /ing@s courtiers .hen they sat together today in the royal palaceED C+he topic of con,ersation .as this, 8aster <otama$ @#ormerly there .ere fe.er mon/s, but there .ere more .ho displayed miracles of supernormal po.er transcending the human le,el% But no. there are more mon/s, but fe.er .ho display miracles of supernormal po.er transcending the human le,el%@ +his .as the topic of con,ersation%D C+here are three /inds of miracles, brahmin% Ahat threeE +he miracle of supernormal po.er, the miracle of thoughtBreading, and the miracle of instruction% CAhat no. is the miracle of supernormal po.erE +here is one .ho enKoys the ,arious /inds of supernormal po.er$ ha,ing been one, he becomes manyO ha,ing been many, he becomes oneO he appears and ,anishesO he goes unhindered through a .all, through a rampart, through a mountain as if through spaceO he di,es in and out of the earth as if it .ere .aterO he .al/s on .ater .ithout sin/ing as if it .ere earthO .hile seated crossBlegged he tra,els through the s/y li/e a birdO .ith his hand he touches and stro/es the sun and the moon, so po.erful and mightyO he eFercises mastery .ith his body e,en as far as the BrahmaB.orld% +his, brahmin, is called the miracle of psychic po.er% CAhat no. is the miracle of thoughtBreadingE +here is one .ho, by means of a sign, 4! declares$ @+hus is your mind, such and such is your mind, thus is your thought%@ 1nd ho.e,er many such declarations he ma/es, they are eFactly so and not other.ise% C1nother does not ma/e his declarations by means of a sign, but after hearing ,oices of humans, of spirits or de,as T or by hearing the sound of a person@s thoughtB,ibrations T or by mentally penetrating the direction of his mental dispositions .hen he is in a thoughtBfree state of meditation%41 1nd ho.e,er many such declarations he ma/es, they are eFactly so and not other.ise% +his is called the miracle of thoughtBreading% C1nd .hat, brahmin, is the miracle of instructionE +here is one .ho instructs thus$ @You should thin/ in this .ay and should not thin/ in that .ayP You should attend to this and not to thatP You should gi,e up this and should d.ell in the attainment of thatP@ +his is called the miracle of instruction%4) C+hese, ' brahmin, are the three /inds of miracles% 'f these three miracles, .hich appeals to you as the most eFcellent and sublimeED C1s to the miracles of supernormal po.er and thoughtBreading, 8aster <otama, only one .ho performs them .ill eFperience their outcomeO they belong only to one .ho performs them% +hese t.o miracles, 8aster <otama, appear to me as ha,ing the nature of a conKurer@s tric/% But

Nimitta% 1s eFplained in 1Ba, this refers to eFternal indications, .hich are interpreted as referring to the state of mind of the person concerned% 41 +his passage has been abridged% 1Ba eFplains the first of these to mean re,elations from deities .ho ha,e supernormal /no.ledge of others@ minds% +he second indication are subtle sounds produced by thoughts themsel,es, to be penetrated by the di,ineBear faculty% +he third refers to a person in a thoughtB free meditati,e absorptionO in this case the thoughtBreader cannot read the meditator@s thoughts but predicts, on the basis of his mental dispositions, the thoughts he .ill thin/ on emerging from absorption% 4) Anussan2'-ihriya% 1Ba gi,es as eFamples of such instruction$ CYou should thin/ thoughts of renunciation, not thoughts of sensuality% You should contemplate the idea of impermanence, not the idea of permanence% You should gi,e up lust for the fi,e cords of sensual pleasure and ac>uire the supramundane *hamma of the four paths and fruits%D #or eFamples of the Buddha@s miraculous pedagogical po.ers see +eFt 71%

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as to the miracle of instructionBthis, 8aster <otama, appeals to me as the most eFcellent and sublime among these three% C3t is outstanding and remar/able ho. .ell this .as spo/en by 8aster <otama% Ae shall remember 8aster <otama as one endo.ed .ith these three miracles% #or 8aster <otama enKoys the ,arious /inds of supernormal po.er% 0e mentally penetrates and /no.s the minds of others% 1nd 8aster <otama instructs others thus$ @You should thin/ in this .ay and not in that .ayP You should attend to this and not to thatP You should gi,e up this and should d.ell in the attainment of thatP @C C3ndeed, brahmin, you ha,e spo/en stri/ingly befitting .ords% 0ence 3 too shall confirm that 3 enKoy the ,arious /inds of supernormal po.er T that 3 mentally penetrate and /no. the minds of others T and that 3 instruct others ho. to direct their minds%D CBut is there, apart from 8aster <otama, any other mon/ .ho is endo.ed .ith these three miraclesED CYes, brahmin% +he mon/s endo.ed .ith these three miracles are not Kust one hundred, or t.o, three, four or fi,e hundred, but e,en more mon/s than that are thus endo.ed%D C1nd .here are these mon/s no. d.elling, 8aster <otamaED C3n this ,ery Sangha of mon/s, brahmin%D C(Fcellent, 8aster <otamaP (Fcellent, 8aster <otamaP 3t is Kust as if one .ere to set upright .hat .as o,erturned, or to re,eal .hat .as hidden, or to point out the .ay to one gone astray, or to hold a lamp in the dar/ness so that those .ho ha,e eyes might see forms% (,en so has the *hamma been set forth in ,arious .ays by 8aster <otama% 3 no. go for refuge to 8aster <otama, to the *hamma, and to the Sangha of mon/s% ;et 8aster <otama accept me as a lay follo.er .ho has gone for refuge from today until life@s end%D (:$7!"

2-. Three ;e,tarian Tenets

+here are, ' mon/s, three sectarian tenets .hich, if they are fully eFamined, in,estigated, and discussed, .ill end in a doctrine of inaction, e,en if adopted because of tradition% 4: Ahat are these three tenetsE +here are, mon/s, some ascetics and brahmins .ho teach and hold this ,ie.$ CAhate,er a person eFperiences, be it pleasure, pain or a neutral feeling, all that is caused by past action%D +here are others .ho teach and hold this ,ie.$ CAhate,er a person eFperiences T all that is caused by <od@s creation%D 1nd there are still other ascetics and brahmins .ho teach and hold this ,ie.$ CAhate,er a person eFperiences T is uncaused and unconditioned%D42 (1" 6o., mon/s, 3 approached those ascetics and brahmins (holding the first ,ie." and said to them$ C3s it true, as they say, that you ,enerable ones teach and hold the ,ie. that .hate,er a
+he eFpression titthyatana is a figurati,e term for the speculati,e ,ie.s of nonBBuddhists thin/ers% +he doctrine of inaction (akiriya!da" teaches the moral inefficacy of actions and in,ol,es a denial of /amma, .hich undermines the moti,ation for purposeful moral action% 42 +he first ,ie., that all eFperience is the result of past /amma, is ascribed by the Buddhists to the Hains% +he third ,ie., .hich denies the role of human effort, .as taught by 8a//hali <osla, a contemporary of the Buddha, .ho held that all e,ents .ere go,erned by fate (see *6 )O 86 7"% +his doctrine, as .ell as that of inaction, belongs to the C.rong ,ie.s .ith fiFed destinyD ( niyata"micch"di--hi", i%e% ,ie.s leading to a bad rebirth%
4:

)&

person eFperiences T all that is caused by past actionED Ahen they affirmed it, 3 said to them$ C3f that is so, ,enerable sirs, then it is due to past action (done in a former life" that people /ill, steal and engage in seFual misconductO that they spea/ falsehood, utter malicious .ords, spea/ harshly and indulge in idle tal/O that they are co,etous and male,olent and hold false ,ie.s% 44 But those .ho ha,e recourse to past action as the decisi,e factor .ill lac/ the impulse and effort for doing this or not doing that% Since they ha,e no real ,alid ground for asserting that this or that ought to be done or ought not to be done, the term @ascetics@ does not rightly apply to them, li,ing .ithout mindfulness and selfBcontrol%D +his, mon/s, is my first Kustified rebu/e to those ascetics and brahmins .ho teach and hold such a ,ie.% ()" 1gain, mon/s, 3 approached those ascetics and brahmins (holding the second ,ie." and said to them$ C3s it true, as they say, that you ,enerable ones teach and hold the ,ie. that .hate,er a person eFperiences T all that is caused by <od@s creationED Ahen they affirmed it, 3 said to them$ C3f that is so, ,enerable sirs, then it is due to <od@s creation that people /ill T and hold false ,ie.s% But those .ho ha,e recourse to <od@s creation as the decisi,e factor .ill lac/ the impulse and effort for doing this or not doing that% Since they ha,e no real ,alid ground for asserting that this or that ought to be done or ought not to be done, the term @ascetics@ does not rightly apply to them, li,ing .ithout mindfulness and selfBcontrol%D +his, mon/s, is my second Kustified rebu/e to those ascetics and brahmins .ho teach and hold such a ,ie.% (:" 1gain, mon/s, 3 approached those ascetics and brahmins (holding the third ,ie." and said to them$ C3s it true, as they say, that you ,enerable ones teach and hold the ,ie. that .hate,er a person eFperiences T all that is uncaused and unconditionedED Ahen they affirmed it, 3 said to them$ C3f that is so, ,enerable sirs, then it is .ithout cause and condition that people /ill T and hold false ,ie.s% But those .ho ha,e recourse to an uncaused and unconditioned (order of e,ents" as the decisi,e factor .ill lac/ the impulse and effort for doing this or not doing that% Since they ha,e no real ,alid ground for asserting that this or that ought to be done or ought not to be done, the term @ascetics@ does not rightly apply to them, li,ing .ithout mindfulness and selfBcontrol%D +his, mon/s, is my third Kustified rebu/e to those ascetics and brahmins .ho teach and hold such a ,ie.% +hese, mon/s, are the three sectarian tenets .hich, if fully eFamined, in,estigated, and discussed, .ill end in a doctrine of inaction, e,en if adopted because of tradition% 6o., mon/s, this *hamma taught by me is unrefuted, untarnished, unblamed, and uncensored by intelligent ascetics and brahmins%47 1nd .hat is that *hammaE C+hese are the siF elementsDQthat is the *hamma taught by me, .hich is unrefuted T by intelligent ascetics and brahmins

+hese are the ten courses of un.holesome action% 3n the *e,adaha Sutta (86 1!1", the Buddha confronts the Hains .ith other arguments against their theory that e,erything .e eFperience is caused by past action% 47 1Ba$ C0a,ing sho.n that these three ,ie.s, as leading to inaction (in the moral sense", are empty, unsubstantiated and not conduci,e to liberation, the Blessed 'ne no. begins to eFpound his o.n teaching, .hich is .ell substantiated and leads to liberation% 1s there is no end of .hat unintelligent people may say .ithout proper understanding, the intelligent ones only are specified here%D

44

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C+hese are the siF bases of contactD T C+hese are the eighteen mental eFaminationsD T C+hese are the #our 6oble +ruthsDQthat is the *hamma taught by me, .hich is unrefuted, untarnished, unblamed, and uncensured by intelligent ascetics and brahmins% 6o. on account of .hat .as it said that the si, elements are the *hamma taught by meE +hese are the siF elements$ the elements of earth, .ater, heat, air, space, and consciousness% 4 6o. on account of .hat .as it said that the si, #ases of contact are the *hamma taught by meE +hese are the siF bases of contact$ the eye, ear, nose, tongue, body, and mind as bases of contact% 6o. on account of .hat .as it said that the eighteen mental e,aminations are the *hamma taught by meE4& +hese are the eighteen mental eFaminations$ Seeing a form .ith the eye, one eFamines a form that may gi,e rise either to Koy, sadness, or indifference% 0earing a sound .ith the ear T Smelling an odour .ith the nose T +asting a fla,our .ith the tongue T #eeling a tactile obKect .ith the body T CogniSing a mental obKect .ith the mind, one eFamines an obKect that may gi,e rise either to Koy, sadness or indifference% +hese are the eighteen mental eFaminations% 6o., on account of .hat .as it said that the 5our No#le Truths are the *hamma taught by meE Based on the siF elements there is descent into the .omb% 49 Such descent ta/ing place, there is nameBandBform%7! Aith nameBandBform as condition there are the siF sense basesO .ith the siF sense bases as condition there is contactO .ith contact as condition there is feeling% 6o. it is for
1Ba$ C0ereby reference is made to the meditation subKect of the elements ( dhtu"kamma--hna"% +a/ing it by .ay of the siF elements, a brief eFplanation as follo.s$ +he elements of earth, .ater, fire and air are the four primary material elements (mah"#h3ta"% +he element of space represents Cderi,ed@ or secondary form (u'd"r3'a"% Ahen this single item of deri,ed form is mentioned, the other types of deri,ed form (i%e% the sense faculties and their obKects, etc%" are thereby implied% +he element of consciousness ( !i../a" dhtu" is mind (citta" or the aggregate of consciousness ( !i../a"khandha"% +he coeFistent feeling is the aggregate of feelingO the coeFistent perception, the aggregate of perceptionO the coeFistent contact and ,olition, the aggregate of ,olitional formations% +hese are the four mental aggregatesO the four primaries and the form deri,ed from them are the aggregate of form% +he four mental aggregates are CnameD (or Cmentality,D nma" and the aggregate of form is CformD (or matter, r3'a"% +hus there are only these t.o things$ name and form (nmar3'a"% Beyond that, there is neither a substantial being (satta" nor a soul ((2!a"% 3n this .ay one should understand in brief the meditation subKect of the siF elements that leads up to arahantship%D 3n a similar .ay, the other classifications gi,en in the sutta are elaborated in 1Ba, as a preparation for the practice of analytical insight% 4& +he technical term used here, mano'a!icraO denotes intentional mental acti,ity, as capable of engendering particular types of affecti,e eFperience% 49 Ga##hass!akkanti% +he figurati,e term a!akkanti (or okkantiO descent" stands, according to 1Ba, for origination or manifestation% Ahat is being designated by this eFpression is the process of rebirth, or more precisely, Creconception%D +he four material elements (and space" are the material foundation for rebirth, supplied by the fertiliSed o,um% 0o.e,er, for rebirth to occur, a nonBmaterial component is necessary, namely, the stream of consciousness contributed by a being .ho had eFpired in a pre,ious life% +his stream of consciousness is the siFth element, the Celement of consciousness%D 3n 86 :& the consciousness component is referred to as the gandha##a, and it is there said that for conception to ta/e place three factors are necessary$ the seFual union of the parents, the fertility of the .oman, and the gandha##a or consciousness of the being to be reborn% 7! 6kkantiy sati nmar3'a$% +his is a ,ariant of the lin/ of Cdependent originationD (see n%2:" usually eFpressed thus$ C.ith consciousness as condition, nameBandBform comes to be%D +he lin/ CconsciousnessD is here replaced by Cdescent into the .ombD (i%e% the descending of consciousness into the .omb, .here it infuses life into the fertiliSed o,um, thus acti,ating the sentient organism, referred to as CnameBandB formD"% +his is one of the canonical sources Kustifying the commentarial eFplanation of the lin/ CconsciousnessD as rebirthBconsciousness ( 'a-isandhi"!i../a"% 1t this point the formula of dependent origination is gi,en only as far as the lin/ Cfeeling,D but Kust belo. the formula is stated in its entirety%
4

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one .ho feels that 3 ma/e /no.n, C+his is suffering,D C+his is the origin of suffering,D C+his is the cessation of suffering,D C+his is the .ay leading to the cessation of suffering%D 71 Ahat no., mon/s, is the noble truth of sufferingE Birth is sufferingO ageing is sufferingO illness is sufferingO death is sufferingO sorro., lamentation, pain, grief, and despair are sufferingO association .ith the unlo,ed is sufferingO separation from the lo,ed is sufferingO not to get .hat one .ants is sufferingO in brief, the fi,e aggregates subKect to clinging are suffering% 7) 1nd .hat, mon/s, is the noble truth of the origin of sufferingE Aith ignorance as condition ,olitional formations come to be% 7: Aith the ,olitional formations as condition, consciousnessO .ith consciousness as condition, nameBandBformO .ith nameBandBform as condition, the siF sense basesO .ith the siF sense bases as condition, contactO .ith contact as condition, feelingO .ith feeling as condition, cra,ingO .ith cra,ing as condition, clingingO .ith clinging as condition, the process of becomingO .ith the process of becoming as condition, birthO .ith birth as condition, ageing and death, sorro., lamentation, pain, grief, and despair come to be% Such is the origin of this .hole mass of suffering% +his, mon/s, is called the noble truth of the origin of suffering% 1nd .hat, mon/s, is the noble truth of the cessation of sufferingE Aith the entire fading a.ay and cessation of this ignorance, the ,olitional formations cease% Aith the cessation of the ,olitional formations, consciousness ceases% Aith the cessation of consciousness, nameBandB form ceases% Aith the cessation of nameBandBform, the siF sense bases cease% Aith the cessation of the siF sense bases, contact ceases% Aith the cessation of contact, feeling ceases% Aith the cessation of feeling, cra,ing ceases% Aith the cessation of cra,ing, clinging ceases% Aith the cessation of clinging, the process of becoming ceases% Aith the cessation of the process of becoming, birth ceases% Aith the cessation of birth, ageing and death, sorro., lamentation, pain, grief, and despair cease% Such is the cessation of this .hole mass of suffering% +his, mon/s, is called the noble truth of the cessation of suffering% 1nd .hat, mon/s, is the noble truth of the .ay leading to the cessation of sufferingE 3t is Kust this 6oble (ightfold Path, namely, right ,ie., right intention, right speech, right action, right li,elihood, right effort, right mindfulness, and right concentration% +his, mon/s, is called the noble truth of the .ay leading to the cessation of suffering% +hese #our 6oble +ruths are the *hamma taught by me, .hich is unrefuted, untarnished, unblamed, and uncensured by intelligent ascetics and brahmins% (:$71"
Vediyamnassa kho 'an7ha$ #hikkha!e 8ida$ dukkhan7 9 ti 'a..'emi % 1Ba says that by feeling is meant here not mere sensation (anu#ha!anto", but a feeling lin/ed .ith understanding ((nanto", for .hich it >uotes the contemplation of feeling of the SatipaIIhna Sutta as an eFample% +hat is to say, the #our 6oble +ruths are chiefly addressed to those .ho comprehend the true nature of feeling as it re,eals itself in actual eFperience and to mindful obser,ation% 7) +he Cfi,e aggregates subKect to clingingD ( 'a.c7u'dnakkhandh" is the principal classification scheme the Buddha used for analysing the nature of eFperience% Bet.een them, these fi,e factors constitute eFperience in its entirety$ material form, feeling, perception, ,olitional formations, and consciousness% +hey are also the CfuelD or sustenance for clinging ( u'dna", the sustenance ta/en up at the commencement of each eFistence% 1ccording to the Buddha@s teachings, there is no substantial self abo,e and beyond these fi,e aggregates to ser,e as the nucleus of personal identity% +he fi,e aggregates are included in the truth of suffering because they are all impermanent and the basis of pain and suffering% 7: +he usual analysis of the #our +ruths mentions only cra,ing ( ta/h" as the origin of suffering, but here the entire formula of dependent origination ( 'a-icca"samu''da " is brought in to pro,ide a fuller eFplanation% Similarly Kust belo., instead of eFplaining the cessation of suffering simply as a conse>uence of the cessation of cra,ing, here the full formula for the re,ersal of dependent origination is gi,en%
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30. To the 6?(?&as

+hus ha,e 3 heard% 'n one occasion the Blessed 'ne .as .andering on tour together .ith a large Sangha of mon/s .hen he arri,ed at a to.n of the Klmas named Kesaputta% 72 6o. the Klmas of Kesaputta heard$ C3t is said that the ascetic <otama, the Sa/yan son .ho .ent forth from a Sa/yan family, has arri,ed at Kesaputta% 6o. a good report about that master <otama has been circulating thus$ C+hat Blessed 'ne is an arahat, fully enlightened, accomplished in true /no.ledge and conduct, sublime, /no.er of the .orld, unsurpassed leader of persons to be tamed, teacher of de,as and humans, the (nlightened 'ne, the Blessed 'ne% 0e ma/es /no.n this .orld .ith its de,as, .ith 8ra, .ith Brahm, this generation .ith its ascetics and brahmins, .ith its de,as and humans, ha,ing realised it through his o.n direct /no.ledge% 0e teaches a *hamma that is good in the beginning, good in the middle and good in the end, .ith the right meaning and eFpressionO he re,eals a holy life that is perfectly complete and purified%@ 6o. it is good to see arahats such as this%D +hen the Klmas of Kesaputta approached the Blessed 'ne% Some paid homage to him and sat do.n to one sideO some eFchanged greetings .ith him and, after their greetings and cordial tal/, sat do.n to one sideO some saluted him re,erentially and sat do.n to one sideO some remained silent and sat do.n to one side% +hen the Klmas said to the Blessed 'ne$ C+here are, ;ord, some ascetics and brahmins .ho come to Kesaputta% +hey eFplain and elucidate their o.n doctrines, but disparage, debun/, re,ile and ,ilify the doctrines of others% But then some other ascetics and brahmins come to Kesaputta, and they too eFplain and elucidate their o.n doctrines, but disparage, debun/, re,ile and ,ilify the doctrines of the others% #or us, ;ord, there is perpleFity and doubt as to .hich of these good ascetics spea/ truth and .hich spea/ falsehood%D C3t is fitting for you to be perpleFed, ' Klmas, it is fitting for you to be in doubt% *oubt has arisen in you about a perpleFing matter% Come, Klmas% *o not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on reasons, by the acceptance of a ,ie. after pondering it, by the seeming competence of a spea/er, or because you thin/, @+he ascetic is our teacher%@ 74 But .hen
1ccording to 1Ba, this to.n .as situated at the edge of a forest and thus ser,ed as a .ay station for ,arious groups of .anderers and ascetics% +heir ,isits ga,e the to.nsfol/ eFposure to a .ide range of philosophical theories, but the conflicting systems of thought to .hich they .ere eFposed caused doubt and confusion% +his sutta is often described as Cthe Buddha@s charter of free in>uiry,D but .hile it certainly discourages blind belief it does not >uite ad,ocate the supremacy of personal opinion in the spiritual domain% 'ne important criterion for sound Kudgement the Buddha .ill propose is, as .e shall see, the opinion of the .ise, and to apply this criterion implies that one is prepared to recogniSe others as .iser than oneself and to accept their recommendations in the confidence they .ill lead to one@s longB range benefit% 74 +hese ten inade>uate criteria of truth may be grouped into three categories$ (1" +he first are propositions based on tradition, .hich includes the first four criteria% 'f these Coral traditionD ( anussa!a" is generally understood to refer to the -edic tradition, .hich, according to the Brahmins, had originated .ith the Primal *eity and had been handed do.n orally through successi,e generations% C;ineageD ('aramar" signifies tradition in general, an unbro/en succession of teachings or teachers% C0earsayD (or CreportDO itikar" may mean popular opinion or general consensus% 1nd Ca collection of scripturesD ('i-aka"sam'ad" signifies any collection of religious teFts regarded as infallible% ()" +he second set, .hich comprises the neFt four terms, refers to four types of reasoning recogniSed by thin/ers in the Buddha@s ageO their differences need not detain us here% (:" +he third set, consisting of the last t.o items, comprises t.o of personal authority$ the first is the personal charisma of the spea/er (perhaps including too his eFternal >ualifications, e%g% that he is highly educated, has a large follo.ing, is respected by the /ing, etc%"O the second is the authority stemming from the spea/er@s relationship to oneself, i%e% that he is one@s o.n
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you /no. for yoursel,es, @+hese things are un.holesome, these things are blamableO these things are censured by the .iseO these things, if underta/en and practised, lead to harm and suffering,@ then you should abandon them% CAhat do you thin/, KlmasE Ahen greed, hatred, and delusion arise in a person, is it for his .elfare or harmED77QC#or his harm, ;ord%DQCKlmas, a person .ho is greedy, hating and deluded, o,erpo.ered by greed, hatred, and delusion, his thoughts controlled by them, .ill destroy life, ta/e .hat is not gi,en, engage in seFual misconduct and tell liesO he .ill also prompt others to do li/e.ise% Aill that conduce to his harm and suffering for a long timeEDQCYes, ;ord%D CAhat do you thin/, KlmasE 1re these things .holesome or un.holesomeE QC=n.holesome, ;ord%DQCBlamable or blamelessEDQCBlamable, ;ord%DQCCensured or praised by the .iseEDQCCensured, ;ord%DQC=nderta/en and practised, do they lead to harm and suffering or not, or ho. is it in this caseEDQC=nderta/en and practised, these things lead to harm and suffering% So it appears to us in this case%D C3t .as for this reason, Klmas, that .e said$ *o not go by oral tradition%T CCome, Klmas% *o not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on reasons, by the acceptance of a ,ie. after pondering it, by the seeming competence of a spea/er, or because you thin/, C+he ascetic is our teacher%@ But .hen you /no. for yoursel,es, C+hese things are .holesome, these things are blamelessO these things are praised by the .iseO these things, if underta/en and practised, lead to .elfare and happiness,@ then you should engage in them% CAhat do you thin/, KlmasE Ahen nonBgreed, nonBhatred, and nonBdelusion arise in a person, is it for his .elfare or harmEDQC#or his .elfare, ;ord%DQCKlmas, a person .ho is .ithout greed, .ithout hatred, .ithout delusion, not o,erpo.ered by greed, hatred, and delusion, his thoughts not controlled by them, .ill abstain from the destruction of life, from ta/ing .hat is not gi,en, from seFual misconduct and from false speechO he .ill also prompt others to do li/e.ise% Aill that conduce to his .elfare and happiness for a long timeEDQCYes, ;ord%D CAhat do you thin/, KlmasE 1re these things .holesome or un.holesomeEQCAholesome, ;ord%DQCBlamable or blamelessEDQCBlameless, ;ord%DQCCensured or praised by the .iseEDQCPraised, ;ord%DQC=nderta/en and practised, do they lead to .elfare and happiness or not, or ho. is it in this caseEDQC=nderta/en and practised, these things lead to .elfare and happiness% So it appears to us in this case%D C3t .as for this reason, Klmas, that .e said$ *o not go upon oral traditionT% C+hen, Klmas, that noble discipleQde,oid of co,etousness, de,oid of ill .ill, unconfused, clearly comprehending, e,er mindfulQd.ells per,ading one >uarter .ith a mind imbued .ith lo,ing /indness, li/e.ise the second >uarter, the third and the fourth% 7 +hus abo,e, belo.,
personal teacher (the Pli .ord garu used here is identical .ith the Sans/rit guru"% #or a detailed analysis, see Hayatille/e, *arly Buddhist Theory of :no+ledge, ;ondon, 197:, pp% 1 49)!), ) 19 4% 77 +hese, according to the Buddha, are the three un.holesome roots, .hich underlie all immoral conduct and all defiled states of mindO see +eFts )!, :1% 1s the aim of the Buddha@s +eaching is the destruction of greed, hatred and delusion, the Buddha has subtly led the Klmas to affirm his teaching simply by reflecting on their o.n eFperience, .ithout any need for him to impose his authority on them% 7 1t this point the Buddha introduces the practice of the four Cdi,ine abidingsD ( #rahma!ihra", the de,elopment of uni,ersal lo,ingB/indness, compassion, altruistic Koy and e>uanimity% ;o,ingB/indness (mett" is formally defined as the .ish for the .elfare and happiness of all beingsO compassion ( karu/", as

::

across and e,ery.here, and to all as to himself, he d.ells per,ading the entire .orld .ith a mind imbued .ith lo,ing /indness, ,ast, eFalted, measureless, .ithout hostility, and .ithout ill .ill% C0e d.ells per,ading one >uarter .ith a mind imbued .ith compassion T .ith altruistic Koy T .ith e>uanimity, li/e.ise the second >uarter, the third and the fourth% +hus abo,e, belo., across and e,ery.here, and to all as to himself, he d.ells per,ading the entire .orld .ith a mind imbued .ith e>uanimity, ,ast, eFalted, measureless, .ithout hostility, and .ithout ill .ill% CAhen, Klmas, this noble disciple has thus made his mind free of enmity, free of ill .ill, uncorrupted and pure, he has .on four assurances in this ,ery life% C+he first assurance he has .on is this$ C3f there is another .orld, and if good and bad deeds bear fruit and yield results, it is possible that .ith the brea/up of the body, after death, 3 shall arise in a good destination, in a hea,enly .orld%@ C+he second assurance he has .on is this$ C3f there is no other .orld, and if good and bad deeds do not bear fruit and yield results, still right here, in this ,ery life, 3 li,e happily, free of enmity and ill .ill% C+he third assurance he has .on is this$ CSuppose e,il befalls the e,ilBdoer% +hen, as 3 do not intend e,il for anyone, ho. can suffering afflict me, one .ho does no e,il deedE@ C+he fourth assurance he has .on is this$ CSuppose e,il does not befall the e,ilBdoer% +hen right here 3 see myself purified in both respects%@7& CAhen, Klmas, this noble disciple has thus made his mind free of enmity, free of ill .ill, uncorrupted and pure, he has .on these four assurances in this ,ery life%D CSo it is, Blessed 'neP So it is, Sublime 'neP Ahen this noble disciple has thus made his mind free of enmity, free of ill .ill, uncorrupted, and pure, he has .on these four assurances in this ,ery life% C(Fcellent, ;ordPT (as in +eFt )&" T ;et the Blessed 'ne accept us as lay follo.ers .ho ha,e gone for refuge from today until life@s end%D (:$74"

31. Lust8

atred8 and +e(usion

C' mon/s, .andering ascetics of other sects might >uestion you thus$ @#riends, there are these three >ualities$ lust,79 hatred, and delusion% 6o., friends, .hat is the distinction bet.een these three >ualities, .hat are their disparity and their differenceE@ 3f >uestioned thus, mon/s, ho. .ould you ans.er those .andering ascetics of other sectsED C#or us, ;ord, the teachings are rooted in the Blessed 'ne and ha,e the Blessed 'ne as guide and resort% 3t .ould be good, ;ord, if the Blessed 'ne himself .ould clarify the meaning of this statement% 0a,ing listened to the Blessed 'ne, the mon/s .ill /eep it in mind%D
empathy .ith those afflicted by sufferingO altruistic Koy ( mudit", as reKoicing in the success and good fortune of othersO and e>uanimity ( u'ekkh", as an attitude of neutrality or impartiality to.ards beings% #or a detailed discussion of these >ualities, both as general ,irtues and as meditation obKects, see -ism Ch% 3U% 7& 1Ba$ C@3n both respects@ (u#hayen7e!a"$ because he does no e,il and because no e,il .ill befall him%D 79 ;ust (rga"% 'ften the synonymous term greed (lo#ha " is used .here, as here, the three roots of un.holesome action (akusala"m3la" are treated%

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C;isten then, mon/s, pay careful attention% 3 .ill spea/%D CYes, ;ord,D the mon/s replied% +he Blessed 'ne said this$ C3f those .andering ascetics of other sects should as/ you about the distinction, disparity, and difference bet.een these three >ualities, you should ans.er them thus$ @;ust is less blamable but hard to remo,e% 0atred is more blamable but easier to remo,e% *elusion is ,ery blamable and hard to remo,e%@ ! C3f they as/$ @6o., friends, .hat is the cause and reason for the arising of unarisen lust, and for the increase and strengthening of arisen lustE@ you should reply$ @1 beautiful obKect$ for one .ho attends improperly to a beautiful obKect, unarisen lust .ill arise and arisen lust .ill increase and become strong%@ 1 C3f they as/$ @1nd .hat, friends, is the cause and reason for the arising of unarisen hatred, and for the increase and strengthening of arisen hatredE@ you should reply$ @1 repulsi,e obKect$

+o sho. that lust is Cless blamable,D 1Ba offers as an eFample that no social stigma attaches to marriage, though it is rooted in seFual desireO and if, in such a case, lust remains .ithin the limits of the basic moral la., such lust .ill not by itself lead to an unhappy rebirth in lo.er states% 0ence it is less blamable in regard to its /ammic conse>uences% But as lust has ,ery deep roots in human nature, it is Cas hard to remo,e as oily soot, and a particular attachment might follo. a person e,en through t.o or three li,es%D ;atred and delusion are both regarded as blamable in society and ha,e dire /ammic conse>uences, because both may lead to rebirth in states of misery% 0atred, ho.e,er, is an unpleasant state of mind, and as beings naturally .ish for happiness they .ill generally .ish to be rid of it% 1lso by as/ing pardon from those .hom one has .ronged through anger, it is easier to nullify the effects of anger in oneself and in others% *elusi,e ideas, ho.e,er, if deeply rooted in cra,ing, .rong ,ie.s or conceit, .ill be as hard to remo,e as lust% 1 +he present passage corresponds to 16 1$)%191!, .ith Cill .illD represented here by Chatred,D of .hich it is a synonym, and CdoubtD replaced by Cdelusion,D its underlying root% #or clarification of the technical terms, see the follo.ing notes% 'n improper attention$ 11 >uotes the definition of improper attention ( ayoniso manasikra" from the 1bhidhamma -ibh : :, R 9:7"$ C+herein, .hat is Zimproper attention@E +here is improper attention thus, Z3n the impermanent there is permanence@ %%% Z3n pain there is pleasure@ %%% Z3n .hat is nonBself there is self@ %%% Z3n .hat is foul there is beauty@O or, turning of the mind, repeated turning, cognition, ad,ertence, attention to .hat is contrary to truth% +his is called improper attentionD (trans% 1shin +hittila, slightly modified"% 1lthough improper attention is mentioned at 16 1$)%191! as the main cause for doubt, it is else.here said to contribute to the arising of all fi,e hindrances% See S6 27$), 27$41% 'n proper attention$ Proper attention (yoniso manasikra" is attention to the impermanent as impermanent to .hat is suffering as suffering, to .hat is nonBself as nonBself, and to .hat is foul as foul% 3n 16 :$4:942 it is mentioned as the main cause for the nonBarising of unarisen delusion and for the abandoning of arisen delusion% 3n% 86 )%1! it is mentioned as the cause for nonBarising of unarisen taints (sa,as" and for the abandoning of arisen taints% 'n foul obKect$ 1 foul obKect (asu#hanimitta" is a theme for meditation .hich re,eals the inherent unattracti,eness of the body% +he commentaries mention ten types of corpses, in different stages of decay (see -ism Ch% 3-", but in the 6i/yas the chief obKect of foulness meditation is the thirtyBone parts of the body (increased to thirtyBt.o in the later literature by the addition of the brain"% See the treatment of Cthe perception of foulnessD in +eFts 16 2$29, 16 4$:!, 16 9$:! and 16 $27, 16 1!$7! (see Aheel Publication 1 ", and 86 1!%1!% +o be fully effecti,e as an antidote against lust, 11 holds, the contemplation of foulness should be de,eloped to the le,el of the first Khna 'n the liberation of the mind by lo,ingB/indness$ )ettceto!imutti% ;o,ingB/indness (mett" is the .ish for the .elfare and happiness of all li,ing being% 3t is called a Cliberation of the mindD .hen it is de,eloped to the le,el of the Khnas, since it then effecti,ely liberates the mind from such oppressi,e states as ill .ill, anger and a,ersion%

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for one .ho attends improperly to a repulsi,e obKect, unarisen hatred .ill arise and arisen hatred .ill increase and become strong%@ C3f they as/$ @1nd .hat, friends, is the cause and reason for the arising of unarisen delusion, and for the increase and strengthening of arisen delusionE@ you should reply$ @3mproper attention$ for one .ho attends improperly to things, unarisen delusion .ill arise and arisen delusion .ill increase and become strong%@ C3f they as/$ @But .hat, friends, is the cause and reason for the nonBarising of unarisen lust, and for the abandoning of arisen lustE@ you should reply$ @1 foul obKect$ for one .ho attends properly to a foul obKect, unarisen lust .ill not arise and arisen lust .ill be abandoned%@ C3f they as/$ @1nd .hat, friends, is the cause and reason for the nonBarising of unarisen hatred, and for the abandoning of arisen hatredE@ you should reply$ @+he liberation of the mind by lo,ing /indness$ for one .ho attends properly to the liberation of the mind by lo,ing /indness, unarisen hatred .ill not arise and arisen hatred .ill be abandoned%@ C3f they as/$ @1nd .hat, friends, is the cause and reason for the nonBarising of unarisen delusion, and for the abandoning of arisen delusionE@ you should reply$ @Proper attention$ for one .ho attends properly to things, unarisen delusion .ill not arise and arisen delusion .ill be abandoned%@C (:$7&"

32. Be,o&ing
'nce the -enerable Wnanda came to see the Blessed 'ne and said to him$ C'ne spea/s, ;ord, of @becoming, becoming%@ 0o. does becoming ta/ing placeED ) C3f, Wnanda, there .ere no /amma ripening in the senseBsphere realm, .ould there appear any senseBsphere becomingED : CSurely not, ;ord%D C+herefore, Wnanda, /amma is the field, consciousness the seed and cra,ing the moisture for the consciousness of beings hindered by ignorance and fettered by cra,ing to become established in a lo.er realm% +hus there is reBbecoming in the future% 2

Bha!a$ personal eFistence, .hich is al.ays concei,ed by Buddhism as a dynamic process of becoming% +he commentaries distinguish bet.een t.o constantly oscillating phases of becomingQ kamma#ha!a, C/ammically acti,e becoming,D the occasions .hen .e engage in ,olitional acti,ity ([ /amma", .hich so.s the CseedsD of rebirth and future eFperienceO and u'a'atti#ha!a, Crebirth becoming,D the occasions of eFperience that result from the maturation of past /amma and .ithin .hich /amma bears its fruits% +he present sutta offers an eFplanation of ho. kamma#ha!a generates u'a'atti#ha!a% : :ma#ha!a$ CsenseBsphere becomingD is eFistence in the senseBsphere realm, the lo.est of the three realms of eFistence, comprising the hells, the animal realm, the sphere of ghosts, the human .orld and the siF lo.er hea,ens% (See Sunthorn 6aB?angsi, The 5our Planes of *,istence , BPS, heel Pu#lication 6o% 27)%" 2 Hust as a seed has the potential to de,elop into the /ind of plant that corresponds to its nature, so the consciousness .ith .hich one performs a ,olitional action functions as a seed .ith the potential to generate a ne. form of eFistence corresponding to the ethical >uality of the action% +he statement is a capsule summary of the principle of dependent origination$ consciousness accompanied by ignorance and cra,ing is dri,en by /amma ([ C,olitional formationsD" into a ne. eFistence ([ consciousness and nameB andBform" bounded by birth at one end and death at the other%

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C3f, Wnanda, there .ere no /amma ripening in the form realm, .ould there appear any formB sphere becomingED 4 CSurely not, ;ord%D C+herefore, Wnanda, /amma is the field, consciousness the seed and cra,ing the moisture for the consciousness of beings hindered by ignorance and fettered by cra,ing to become established in an intermediate realm% +hus there is reBbecoming in the future% C3f, Wnanda, there .ere no /amma ripening in the formless realm, .ould there appear any formlessBsphere becomingED 7 CSurely not, ;ord%D C+herefore, Wnanda, /amma is the field, consciousness the seed and cra,ing the moisture for the consciousness of beings hindered by ignorance and fettered by cra,ing to become established in a lofty realm% +hus there is reBbecoming in the future% C3t is in this .ay, Wnanda, that there is becoming%D (:$ 7"

33. The Three*o(d Training

'n one occasion the Blessed 'ne .as d.elling at -eslJ in the <reat Aood in the 0all .ith the Pea/ed ?oof% +hen a certain mon/ from the -aKKian clan approached him T and said to him$ C;ord, 3 am unable to train in the more than a hundred and fifty training rules that come for recitation e,ery forthnight%D C+hen, mon/, there are these three trainings$ the training in the higher ,irtue, the training in the higher mind, and the training in the higher .isdom% & C1nd .hat is the training in the higher ,irtueE 0ere, a mon/ is ,irtuous, restrained by the restraint of the Ptimo//ha, perfect in conduct and resort, seeing danger in the slightest faults% 0a,ing underta/en the training rules, he trains himself in them% +his is called the training in the higher ,irtue% C1nd .hat is the training in the higher mindE 0ere, secluded from sensual pleasures, secluded from un.holesome states, a mon/ enters and d.ells in the first Khna, .hich is accompanied by thought and eFamination, .ith rapture and happiness born of seclusion% Aith the subsiding of thought and eFamination, he enters and d.ells in the second Khna, .hich has internal confidence and unification of the mind, is .ithout thought and eFamination, and has rapture and happiness born of concentration% Aith the fading a.ay as .ell of rapture, he d.ells e>uanimous and, mindful and clearly comprehending, he eFperiences happiness .ith the bodyO
43'a#ha!a$ the realm of subtle form, the intermediate realm of the Buddhist cosmosO here the grosser le,els of sensory eFperience are absent and the beings pass most of their time in meditati,e bliss% ?ebirth into this realm comes about through mastery o,er the Khnas (see 16 2$1):"% Aithin this realm are the fi,e Pure 1bodes into .hich nonBreturners are reborn% 7 Ar3'a#ha!a$ the highest cosmological realm, .here matter has completely disappeared and only mind eFists% +his realm consists of four eFtremely subtle planes, into .hich rebirth is gained by mastery o,er the four formless or nonBmaterial meditations (<ru''aO see 16 2$19!"% +his is said .ith reference to the Ptimo/ha, the code of monastic rules, .hich in its Pli ,ersion actually contains )) rules% Perhaps at this time the Ptimo/ha had not yet reached its final shape% & Adhisila"sikkh, adhicitta"sikkh, adhi'a.."sikkh% +hese three di,isions of the Buddhist training are often correlated .ith the eight factors of the 6oble (ightfold Path%
4

he enters and d.ells in the third Khna of .hich the noble ones declare$ @0e is e>uanimous, mindful, one .ho d.ells happily,@ Aith the abandoning of pleasure and pain, and .ith the pre,ious passing a.ay of Koy and sadness, he enters and d.ells in the fourth Khna, .hich is neither painful nor pleasant and includes the purification of mindfulness by e>uanimity% +his is the training in the higher mind% C1nd .hat is the training in the higher .isdomE 0ere, a mon/ understands as it really is$ @+his is suffering% +his is the origin of suffering% +his is the cessation of suffering% +his is the .ay leading to the cessation of suffering%@ +his is the higher .isdom% 9 C1re you able, mon/, to train in these three trainingsED C3 am, ;ord%D CAell then, mon/, train in these three trainings$ the higher ,irtue, the higher mind and the higher .isdom% Ahen you train thus you .ill abandon lust, hatred, and delusion% Aith their abandoning you .ill not do anything un.holesome or resort to anything e,il%D +hen after.ards that mon/ trained in the training in the higher ,irtue, in the training in the higher mind, and in the training in the higher .isdom% 1s he so trained, he abandoned lust, hatred, and delusion% Aith their abandoning he did not do anything un.holesome or resort to anything e,il% (:$&: \ &&O combined"

34. The 3e*ine&ent o* the MindI

+here are, ' mon/s, gross impurities in gold, such as earth and sand, gra,el and grit% 6o. the goldsmith or his apprentice first pours the gold into a trough and .ashes, rinses and cleans it thoroughly% Ahen he has done this, there still remain moderate impurities in the gold, such as fine grit and coarse sand% +hen the goldsmith or his apprentice .ashes, rinses and cleans it again% Ahen he has done this, there still remain minute impurities in the gold, such as fine sand and blac/ dust% 6o. the goldsmith or his apprentice repeats the .ashing, and thereafter only the gold dust remains% 0e no. pours the gold into a melting pot, smelts it and melts it together% But he does not yet ta/e it out from the ,essel, as the dross has not yet been entirely remo,ed &! and the gold is not yet >uite pliant, .or/able, and brightO it is still brittle and does not yet lend itself easily to moulding% But a time comes .hen the goldsmith or his apprentice repeats the melting thoroughly, so that the fla.s are entirely remo,ed% +he gold is no. >uite pliant, .or/able, and bright, and it lends itself easily to moulding% Ahate,er ornament the goldsmith no. .ishes to ma/e of it, be it a diadem, earrings, a nec/lace or a golden chain, the gold can no. be used for that purpose% 3t is similar, mon/s, .ith a mon/ de,oted to the training in the higher mind$ there are in him gross impurities, namely, bad conduct of body, speech, and mind% Such conduct an earnest, capable mon/ abandons, dispels, eliminates, and abolishes%

+his, of course, is the penetration of the #our 6oble +ruths% +he full penetration of the #our +ruths comes .ith the attainment of the supramundane path, but the higher .isdom can also include the .isdom of insight .hich leads up to the supramundane path% &! +he editions of the Pli teFt sho. here ,arious and uncertain readings, but as the meaning is clear enough a simplified, free rendering has been gi,en%

:&

Ahen he has abandoned these, there are still impurities of a moderate degree that cling to him, namely, sensual thoughts, thoughts of ill .ill, and ,iolent thoughts% &1 Such thoughts an earnest, capable mon/ abandons, dispels, eliminates, and abolishes% Ahen he has abandoned these, there are still some subtle impurities that cling to him, namely, thoughts about his relati,es, his home country, and his reputation% Such thoughts an earnest, capable mon/ abandons dispels, eliminates, and abolishes% Ahen he has abandoned these, there still remain thoughts about higher mental states eFperienced in meditation%&) +hat concentration is not yet peaceful and sublimeO it has not attained to full tran>uillity, nor has it achie,ed mental unificationO it is maintained by strenuous suppression of the defilements% But there comes a time .hen his mind becomes in.ardly steadied, composed, unified, and concentrated% +hat concentration is then calm and refinedO it has attained to full tran>uillity and achie,ed mental unificationO it is not maintained by strenuous suppression of the defilements% +hen, to .hate,er mental state realisable by direct /no.ledge he directs his mind, he achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain%&: C3f he .ishes$ @8ay 3 .ield the ,arious /inds of spiritual po.er$ ha,ing been one, may 3 become manyO ha,ing been many, may 3 become oneO may 3 appear and ,anishO go unhindered through a .all, through a rampart, through a mountain as if through spaceO di,e in and out of the earth as if it .ere .aterO .al/ on .ater .ithout sin/ing as if it .ere earthO tra,el through the s/y li/e a bird .hile seated crossBleggedO touch and stro/e .ith my hand the moon and sun, so po.erful and mightyO eFercise mastery .ith my body e,en as far as the BrahmaB.orld@Qhe achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% C3f he .ishes$ @Aith the di,ine ear element, .hich is purified and surpasses the human, may 3 hear both /inds of sounds, the di,ine and human, those that are far as .ell as near@Qhe achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% 3f he .ishes$ C8ay 3 understand the minds of other beings, of other persons, ha,ing encompassed them .ith my o.n mind% 8ay 3 understand a mind .ith lust as a mind .ith lustO a mind .ithout lust as a mind .ithout lustO a mind .ith hatred as a mind .ith hatredO a mind .ithout hatred as a mind .ithout hatredO a mind .ith delusion as a mind .ith delusionO a mind .ithout delusion as a mind .ithout delusionO a contracted mind as contracted and a distracted mind as distractedO an eFalted mind as eFalted and an uneFalted mind as uneFaltedO a surpassable mind as surpassable and an unsurpassable mind as unsurpassableO a concentrated
:ma!itakka, #y'da!itakka, !ihi$s!itakka % +hese are identical .ith the three .rong thoughts or .rong intentions, to be o,ercome by right intention, the second factor of the 6oble (ightfold Path% See too +eFts 2:, 1)&, 16 1!$)!% &) Dhamma!itakka% +his translation is based on the eFplanation of 1Ba, .hich ta/es this eFpression to refer to the ten corruptions of insight meditation ( dasa !i'assan3'akkiles"O see -ism UU, 1!49)&% 1 similar eFplanation is gi,en of dhammuddhacca, Cagitation about higher states,D in +eFt 72% 3t may, ho.e,er, be possible to understand dhamma!itakka simply as reflections about the +eaching% &: Sati sati yatane% +his refers to the preliminary conditions re>uired for the attainments to follo., namely, the siF CsuperB/no.ledgesD ( a#hi.."% #i,e of these are mundaneO the siFth is the supramundane attainment of arahantship, here called the destruction of the taints ( sa!akkhaya"% +he necessary condition for the fi,e superB/no.ledges is mastery o,er the fourth KhnaO the foundation for arahantship is the de,elopment of insight based on concentration% #or a detailed eFplanation of the fi,e mundane superB /no.ledges, see -ism Ch% U33 and U333%
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mind as concentrated and an unconcentrated mind as unconcentratedO a liberated mind as liberated and an unliberated mind as unliberatedDQhe achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% 3f he .ishes, C8ay 3 recollect my manifold past abodes, that is, one birth, t.o births, three births, four births, fi,e births, ten births, t.enty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of .orldB contraction, many aeons of .orldBeFpansion, many aeons of .orldBcontraction and eFpansion thus$ @+here 3 .as so named, of such a clan, .ith such an appearance, such .as my food, such my eFperience of pleasure and pain, such my lifespanO passing a.ay from there, 3 .as reborn else.here, and there too 3 .as so named, of such a clan, .ith such an appearance, such .as my food, such my eFperience of pleasure and pain, such my lifespanO passing a.ay from there, 3 .as reborn here%@ 8ay 3 thus recollect my manifold past abodes .ith their modes and detailsDQ he achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% 3f he .ishes, CAith the di,ine eye, .hich is purified and surpasses the human, may 3 see beings passing a.ay and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand ho. beings fare on in accordance .ith their /amma thus$ @+hese beings .ho engaged in misconduct of body, speech, and mind, .ho re,iled the noble ones, held .rong ,ie., and undertoo/ actions based on .rong ,ie., .ith the brea/up of the body, after death, ha,e been reborn in the plane of misery, in a bad destination, in the lo.er .orld, in hellO but these beings .ho engaged in good conduct of body, speech, and mind, .ho did not re,ile the noble ones, .ho held right ,ie., and undertoo/ action based on right ,ie., .ith the brea/up of the body, after death, ha,e been reborn in a good destination, in the hea,enly .orld%@ +hus .ith the di,ine eye, .hich is purified and surpasses the human, may 3 see beings passing a.ay and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand ho. beings fare on in accordance .ith their /ammaDQhe achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% 3f he .ishes, CBy the destruction of the taints, may 3 in this ,ery life enter and d.ell in the taintless liberation of mind, liberation by .isdom, realising it for myself .ith direct /no.ledgeDQhe achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% (:$1!!%191!"

35. The 3e*ine&ent o* the MindII

1 mon/ de,oted to the training in the higher mind should from time to time gi,e attention to three items%&2 0e should from time to time gi,e attention to the item of concentration, from time to time to the item of energetic effort, from time to time to the item of e>uanimity% &4 3f a mon/ de,oted to the training in the higher mind should gi,e eFclusi,e attention to the item of concentration, it is possible that his mind may fall into indolence% 3f he should gi,e eFclusi,e attention to the item of energetic effort, it is possible that his mind may fall into
3n (e this discourse is included in Sutta 6o% 1!!, i%e% lin/ed to our preceding +eFt :2% +here is, ho.e,er, little doubt that it is a separate sutta, and it appears as such in Be as .ell as in 1Ba% &4 ='ekkhnimitta% +his refers to the detached obser,ation and eFamination of the meditati,e state of mind% 1Ba$ 0e eFamines the speed or ,elocity of /no.ledge ( ./a(a!a$ u'ekkheyya", i%e% the penetrati,e intensity of insight%
&2

2!

restlessness% 3f he should gi,e eFclusi,e attention to the item of e>uanimity, it is possible that his mind .ill not be .ell concentrated for the destruction of the taints% But if, from time to time, he gi,es attention to each of these three items, then his mind .ill be pliant, .or/able, lucid, and not un.ieldy, and it .ill be .ell concentrated for the destruction of the taints% Suppose a goldsmith or his apprentice builds a furnace, lights a fire in its opening, ta/es the gold .ith a pair of tongs, and puts it into the furnace% #rom time to time he blo.s on it, from time to time he sprin/les .ater on it, from time to time he Kust loo/s on% &7 3f the goldsmith .ere to blo. on the gold continuously it might be heated too much% 3f he continuously sprin/led .ater on it, it .ould be cooled% 3f he .ere only to loo/ at it, the gold .ould not come to perfect refinement% But if, from time to time, the goldsmith attends to each of these three functions, the gold .ill become pliant, .or/able, and bright, and it can easily be moulded% Ahate,er ornaments the goldsmith .ishes to ma/e of it, be it a diadem, earrings, a nec/lace, or a golden chain, the gold can no. be used for that purpose% Similarly there are those three items to .hich a mon/ de,oted to the training in the higher mind should gi,e attention from time to time, namely, the items of concentration, energetic effort, and e>uanimity% 3f he gi,es regular attention to each of them, then his mind .ill become pliant, .or/able, lucid, and not un.ieldy, and it .ill be .ell concentrated for the destruction of the taints% +o .hate,er mental state realisable by direct /no.ledge he directs his mind, he achie,es the capacity of realising that state by direct /no.ledge, .hene,er the necessary conditions obtain% (:$1!!%11914"

3". !rati*i,ation8 +anger and /s,apeI

Before my enlightenment, ' mon/s, .hen 3 .as still a bodhisatta, this thought occurred to me$ CAhat is the gratification in the .orld, .hat is the danger in the .orld, and .hat is the escape from the .orldED& +hen 3 thought$ CAhate,er Koy and happiness there is in the .orld, that is the gratification in the .orldO that the .orld is impermanent, per,aded by suffering and subKect to change, that is the danger in the .orldO the remo,al and abandoning of desire and lust for the .orld, that is the escape from the .orld%D So long, mon/s, as 3 did not fully understand, as they really are, the .orld@s gratification as gratification, its danger as danger, and the escape from the .orld as escape, for so long 3 did not claim that 3 had a.a/ened to the unsurpassed perfect enlightenment in this .orld .ith its de,as, 8ra and Brahm, in this generation .ith its ascetics and brahmins, its de,as and humans% But .hen 3 had fully understood all this, then 3 claimed that 3 had a.a/ened to the unsurpassed perfect enlightenment in this .orld .ith T its de,as and humans% +he /no.ledge and ,ision arose in me$ C=nsha/eable is the liberation of my mindO this is my last birthO there is no. no further reBbecoming%D
A((hu'ekkhati% +his refers to the third item, u'ekkh, e>uanimity, .hich literally means Conloo/ing,D i%e% detached obser,ation or eFamination% & +hese three terms, .hich often appear together in the teFts, are in Pli$ assda, d2na!a, nissara/a% +he commentaries relate them to the #our 6oble +ruths thus$ CdangerD indicates the truth of sufferingO Cgratification,D the truth of the origin (for pleasure is the stimulus for cra,ing, the true origin of suffering"O and Cescape,D the truth of the cessation of suffering, or 6ibbna% 1lthough the fourth truth, the truth of the path, is not eFplicitly mentioned in the triad, it is implied as the means of escape%
&7

21

(:$1!1%19)"

3%. !rati*i,ation8 +anger and /s,apeII

3 .ent in search of the gratification in the .orld, ' mon/s% Ahate,er gratification there is in the .orld, that 3 ha,e foundO and in ho. far there is gratification in the .orld, that 3 ha,e clearly seen by .isdom% 3 .ent in search of the danger in the .orld% Ahate,er danger there is in the .orld, that 3 ha,e foundO and in ho. far there is danger in the .orld, that 3 ha,e clearly seen by .isdom% 3 .ent in search of an escape from the .orld% +hat escape from the .orld 3 ha,e foundO and in ho. far there is an escape from the .orld, that 3 ha,e clearly seen by .isdom% (:$1!1%:"

3). !rati*i,ation8 +anger and /s,apeIII

3f, mon/s, there .ere no gratification in the .orld, beings .ould not become attached to the .orld% But as there is gratification in the .orld, beings become attached to it% 3f there .ere no danger in the .orld, beings .ould not become disenchanted .ith the .orld% But as there is danger in the .orld, beings become disenchanted .ith it% 3f there .ere no escape from the .orld, beings could not escape from the .orld% But as there is an escape from the .orld, beings can escape from it% (:$1!)"

3-. 1t the !ota&aka ;hrine

'n one occasion the Blessed 'ne .as d.elling at the <otama/a Shrine, near -eslJ% +here the Blessed 'ne addressed the mon/s thus$ C'n the basis of direct /no.ledge 3 teach the *hamma, ' mon/s, not .ithout direct /no.ledge% 'n good grounds 3 teach the *hamma, not .ithout good grounds% Con,incingly 3 teach the *hamma, not uncon,incingly% +herefore, mon/s, my ad,ice should be follo.ed and my instruction accepted% +his, mon/s, is sufficient for your satisfaction, sufficient for your gladness, sufficient for your Koy$ fully enlightened is the Blessed 'neO .ell proclaimed is the Blessed 'ne@s *hammaO .ell conducted is the Sangha%D +hus spo/e the Blessed 'ne% <laddened, those mon/s appro,ed the Blessed 'ne@s .ords% Ahile this discourse .as being spo/en, the thousandfold .orld system shoo/% && (:$1):"
1ccording to 1Ba, these mon/s .ere the same as those to .hom the Buddha had earlier taught the 8]lapariyya Sutta (86 1"% +hey had been proud and arrogant, but the Buddha had humbled them .ith the 8]la Sutta and later preached the present sutta to them .hen he /ne. that their attitude had changed and that their understanding had matured% +his time the mon/s ga,e their appro,al and, .hile seated, attained to arahantship together .ith the four analytical /no.ledges ( 'a-isam#hidQsee Ch% 3, n%&"% 3f .e consider that it .as this <otama/a Sutta .hich brought the impact of the great 8]lapariyya Sutta to fulfilment, .e shall better understand .hy it is said that this short teFt had such great po.er that it could cause the .orld system to sha/e%
&&

2)

40. The Three 9hara,teristi,s o* /Aisten,e

Ahether +athgatas arise in the .orld or not, it still remains a fact, a firm and necessary condition of eFistence, that all formations are impermanent T that all formations are subKect to suffering T that all things are nonBself%&9 1 +athgata fully a.a/ens to this fact and penetrates it% 0a,ing fully a.a/ened to it and penetrated it, he announces it, teaches it, ma/es it /no.n, presents it, discloses it, analyses it and eFplains it$ that all formations are impermanent, that all formations are subKect to suffering, that all things are nonBself% (:$1:2"

41.

appy +ays

Ahate,er beings, ' mon/s, beha,e righteously by body, speech, and mind during the morning, a happy morning .ill be theirs% Ahate,er beings beha,e righteously by body, speech, and mind at noon, a happy noon .ill be theirs% Ahate,er beings beha,e righteously by body, speech, and mind during the e,ening, a happy e,ening .ill be theirs% +ruly auspicious and a festi,e time, 1 happy morning and a Koyful rising, 1 precious moment and a blissful hour Aill come for those .ho offer alms +o the ones .ho lead the holy life% 'n such a day, right acts in .ords and deeds, ?ight thoughts and noble aspirations, Bring gain to those .ho practise themO 0appy are those .ho reap such gain, #or they ha,e gro.n in the Buddha@s +eaching% 8ay you and all your relati,es Be happy and enKoy good healthP (:$14!"

Sa##e sakhr anicc, sa##e sakhr dukkh, sa##e dhamm anatt% 'n the distinction bet.een the sakhr or CformationsD and the dhamm, CthingsD in general, see Ch% 3, n%1!%

&9

2:

I," he 'ha)ter of the -ours

42. The ;trea&
+hese four /inds of persons, ' mon/s, are to be found in the .orld% Ahat fourE +he person .ho goes .ith the streamO one .ho goes against the streamO one .ho stands firmO and one .ho has crossed o,er and gone to the far shore, a brahmin .ho stands on dry land% 9! 'f .hat nature is the person going .ith the streamE 3t is one .ho indulges his sensual desire and commits .rong deeds%91 'f .hat nature is one .ho goes against the streamE 3t is one .ho does not indulge sensual desire and commit .rong deeds% 0e li,es the holy life, though in painful struggle, .ith difficulty, sighing and in tears%9) 'f .hat nature is one .ho stands firmE 3t is one .ho, .ith the utter destruction of the fi,e lo.er fetters, is due to be reborn spontaneously (in a celestial realm" and there attain final 6ibbna, .ithout e,er returning from that .orld%9: 'f .hat nature is one .ho has crossed o,er and gone to the far shore, a brahmin .ho stands on dry landE 3t is one .ho, .ith the destruction of the taints, in this ,ery life enters and d.ells in the taintless liberation of mind, liberation by .isdom, ha,ing realised it for himself by direct /no.ledge%92 +hese, mon/s, are the four /inds of persons to be found in the .orld% (2$4"

43. Training *or /n(ighten&ent

3f .hile .al/ing, standing, sitting or reclining .hen a.a/e, a sensual thought, a thought of ill .ill, or a ,iolent thought arises in a mon/, and he tolerates it, does not abandon it, dispel it, eliminate it and abolish it, that mon/Q.ho in such a manner is e,er and again lac/ing in earnest endea,our and moral shame Qis called indolent and de,oid of energy% 3f .hile a mon/ is .al/ing, standing, sitting or reclining .hile a.a/e, a sensual thought, a thought of ill .ill, or a ,iolent thought arises in him, and he does not tolerate it but abandons it, dispels it, eliminates it and abolishes it, that mon/Q.ho in such a manner e,er and again sho.s earnest endea,our and moral shameQis called energetic and resolute% Ahether .al/ing or standing, Ahether sitting or lying do.n, 'ne .ho cherishes e,il thoughts
+he stream signifies the .orld ( sa$sra" and .orldliness% +he dry land or secure ground is 6ibbna% +he .ord CbrahminD is used here in the sense of one foremost in purity and holiness% 91 0e ,iolates the #i,e Precepts% 9) 1ccording to 1Ba, this refers to streamBenterers and onceBreturners (particularly to those .hose path of progress is difficult" and to ,irtuous persons .ho are still unliberated .orldlings ('uthu((ana"% 9: +his passage refers to the nonBreturner ( angmi", .hose character is firm because he has unsha/eable faith and other steadfast >ualitiesO and because, his mind being free from sensual desire and hatred, he is not liable to return from the celestial .orld to a lo.er plane% 92 +he Buddha here identifies the true brahmin .ith the arahant% See in this connection *hp :&:92):%
9!

22

Connected .ith the .orldly life 3s tra,elling do.n a treacherous path, Beguiled by delusi,e things% Such a mon/ cannot attain (nlightenment, the supreme goal% Ahether .al/ing or standing, Ahether sitting or lying do.n, 'ne .ho o,ercomes these thoughts #inds delight in stilling the mind% Such a mon/ may .ell attain (nlightenment, the supreme goal% (2$11"

44. Training in +eter&ination and Insight

You should d.ell, ' mon/s, de,oted to ,irtue, restrained by the restraint of the Ptimo//ha, perfect in conduct and resort, seeing danger in the slightest faults% 0a,ing underta/en the training rules, you should train yoursel,es in them% But if a mon/ li,es li/e that, .hat further should he doE 3f .hile he is .al/ing, standing, sitting, or reclining, a mon/ is free from greed and ill .ill, from sloth and torpor, from restlessness and .orry, and has discarded doubt, 94 then his .ill has become strong and impregnableO his mindfulness is alert and uncloudedO his body is calm and uneFcitedO his mind is concentrated and collected% 1 mon/ .ho in such a manner e,er and again sho.s earnest endea,our and moral shame is called energetic and resolute% Controlled .hen .al/ing, controlled .hen standing, Controlled .hen sitting and lying do.n, Controlled .hen dra.ing in the limbs, Controlled .hen stretching out the limbs$ 1bo,e, across and belo., 1s far as the .orld eFtends, 1 mon/ obser,es ho. things occur, 0o. aggregates arise and fall%97 Ahen one thus li,es ardently Calm and >uiet in demeanour, (,er mindful, training oneself 3n the practice of calming the mind, +hey call a mon/ of such beha,iour C'ne .ho is e,er resolute%D (2$1)"

+hese are the fi,e hindrances% :handhna$ udaya##aya$% +his alludes to the practice of insight meditation on the arising and passing a.ay of the fi,e aggregatesO see 16 2$21, on Cthe concentration that leads to the destruction of the taints%D
97

94

24

45. The Four 3ight /**orts

+here are four right efforts, ' mon/%9 Ahat fourE 0erein a mon/ rouses his .ill not to permit the arising of e,il, un.holesome states that ha,e not arisenQto abandon e,il, un.holesome states already arisenQto arouse .holesome states that ha,e not yet arisenQto maintain .holesome states already arisen and not allo. them to disappearO he ma/es an effort (for it", stirs up his energy eFerts his mind and stri,es% (2$1:"

4". The Tath?gata

8on/s, the .orld is fully understood by the +athgataO the +athgata is released from the .orld%9& +he origin of the .orld is fully understood by the +athgataO the origin of the .orld is abandoned by the +athgata% +he cessation of the .orld is fully understood by the +athgataO the cessation of the .orld has been realised by the +athgata% +he path to the cessation of the .orld is fully understood by the +athgataO the path to the cessation of the .orld has been de,eloped by the +athgata% 8on/s, in the .orld .ith its de,as, 8ra and Brahm, in this generation .ith its ascetics and brahmins, de,as and humans, .hate,er is seen, heard, sensed and cogniSed, attained, searched into, pondered o,er by the mindQall that is fully understood by the +athgata% +hat is .hy he is called the +athgata% 8oreo,er, mon/s, .hate,er the +athgata spea/s, utters, and proclaims from the day of his perfect enlightenment up to the day .hen he utterly passes a.ay into the 6ibbnaBelement .ithout residue left99Qall that is Kust so and not other.ise% +herefore he is called the +athgata% 8on/s, as the +athgata spea/s, so he actsO as he acts, so he spea/s% +herefore he is called the +athgata% 8on/s, in the .hole .orld .ith its de,as, 8ra and Brahm, in this generation .ith its ascetics and brahmins, de,as and humans, the +athgata is the con>ueror, uncon>uered, one .ho seesBatB.ill, the .ielder of po.er% +herefore he is called the +athgata% By comprehending all the .orld, 1ll in the .orld Kust as it is, #rom all the .orld he is releasedO 3n all the .orld he clings to nothing%

Samma''adhna% +hese four occur fre>uently in the teFts as the standard eFplanation of the 7 th factor of the 6oble (ightfold Path, i%e% ?ight (ffort ( samm"!yma"% +hese four are also called the (ffort of 1,oiding, of ',ercoming, of *e,eloping and 8aintaining, respecti,ely% 9& 'n the designation C+athgata,D see Ch% 3, n% % 99 Anu'disesya ni##nadhtuy (missing in (e"% +he CresidueD is the fi,e aggregates% +his remains as long as the Buddha or the arahant li,es, in .hich case he is said to abide in the C6ibbnaBelement .ith residue left,D i%e% the permanent destruction of all defilements headed by greed, hatred and delusion (see +eFt )7 and Ch% 333, n%)4"% Aith his physical demise, the last residue of the fi,e aggregates is discarded and he attains the 6ibbnaBelement .ith no residue leftO see 3t 22%

27

0e is the allB,ictorious sage, +he liberator from all bonds, By him the highest peace .as .on$ 6ibbna that is free of fear% 1 taintless (nlightened 'ne, #ree from all .oe, .ith doubt destroyed, 0as made an end to all /amma, Set free in the destruction of life@s props% (Falted 'ne, he is the Buddha, +he lion .ithout compareO #or the di,ine and human .orlds 0e has set rolling the Supreme Aheel% +herefore de,as and human beings Aho go for refuge to the Buddha, 8eet him full of re,erence, +he mighty one free from selfBdoubt% C+amed, of the tamed he is the bestO Calmed, of the calm he is the firstO #reed, of the free he is supremeO Crossed o,er, the best of those .ho cross%D So saying, they pay him re,erence, +he mighty one free from selfBdoubtO 3n all the .orlds of de,as and humans +here is none .ho e,er e>uals youP (2$):"

4%. The Lion

8on/s, the lion, the /ing of beasts, comes forth from his lair in the e,ening% +hen he stretches himself, sur,eys the four directions all around, and roars three times his lion@s roar, after .hich he sets out in search of prey% 6o. .hate,er animals hear the lion@s roar are for the most part gripped by fear, eFcitement and terror% +hose animals .hich li,e in holes hide in their holesO those .hich li,e in the forest resort to the forestO and the birds rise into the s/y% 1ll the royal elephants li,ing in ,illages, to.ns or capital cities, tethered .ith strong leather thongs, burst and brea/ those thongs and, ,oiding urine and eFcrement, they run here and there full of fear% So much po.er, ' mon/s, has the lion, the /ing of beasts, o,er the animals, so mighty is his influence and maKesty% Hust so, mon/s, the +athgata arises in the .orld, an arahat, fully enlightened, accomplished in true /no.ledge and conduct, sublime, /no.er of the .orld, unsurpassed leader of persons to be tamed, teacher of de,as and humans, the (nlightened 'ne, the Blessed 'ne% 0e teaches the *hamma thus$ CSuch is personality, such is the origin of personality, such is the cessation of personality, such is the path leading to the cessation of personality%D1!!
Sakkya, Cpersonality,D is a collecti,e designation for the fi,e aggregates (see Ch% 333, n%2)"% +he .ord is deri,ed from sat in the sense of eFisting and kya in the sense of a mass, i%e% a mass of bodily and mental processes .hich are impermanent and .ithout an abiding self% Since, in the eFplanation of the first noble truth, the Buddha states that the fi,e aggregates are suffering, this implies that CpersonalityD can be used
1!!

+hen, mon/s, .hate,er de,as there beQlongBli,ed, lo,ely, full of happiness, li,ing for a long time in their lofty celestial abodesQthey too, .hen hearing the +athgata@s teaching of the *hamma, are for the most part 1!1 gripped by fear, eFcitement and terror, and eFclaim$ C'h, .e .ho thought oursel,es to be permanent are really impermanent% Ae .ho thought oursel,es to be secure are really insecure% Ae .ho thought oursel,es to be eternal are really nonBeternal% So indeed .e are impermanent, insecure, and nonBeternal, and are .ithin the sphere of personality%D1!) So much po.er, ' mon/s, has the +athgata o,er the .orld .ith its de,as, so mighty is his influence and maKesty% (2$::"

4). The Best 6inds o* Faith

8on/s, there are four best /inds of faith% Ahat fourE 8on/s, among all li,ing beingsQbe they footless or t.oBfooted, .ith four feet or many feet, .ith form or formless, percipient, nonBpercipient or neitherBpercipientBnorBnonBpercipient 1!:Q the +athgata, the 1rahant, the #ully (nlightened 'ne, is rec/oned the best of them all% +hose .ho ha,e faith in the Buddha ha,e faith in the bestO and for those .ho ha,e faith in the best, the best result .ill be theirs%1!2 8on/s, among all things conditioned, the 6oble (ightfold Path is rec/oned to be the best of them all%1!4 +hose .ho ha,e faith in the 6oble (ightfold Path ha,e faith in the bestO and for those .ho ha,e faith in the best, the best result .ill be theirs% 8on/s, among things conditioned and unconditioned, dispassion is rec/oned to be the best of them all$ the crushing of all infatuation, the remo,al of thirst, the uprooting of attachment, the cutting off of the round (of rebirth", the destruction of cra,ing, dispassion, 6ibbna% 1!7 +hose .ho ha,e faith in the *hamma of dispassion ha,e faith in the bestO and for those .ho ha,e faith in the best, the best result .ill be theirs% 8on/s, among all (religious" orders or communities, the Sangha of the +athgata@s disciples is rec/oned to be the best, that it to say, the four pairs of noble persons, the eight noble indi,idualsO this Sangha of the Blessed 'ne@s disciples is .orthy of gifts, .orthy of hospitality,
to represent the first noble truth, as is done in the present eFposition% 1!1 1Ba$ Aho are those eFcepted here (by the .ord CmostlyD"E +hose de,as .ho are noble disciples% 1s they ha,e destroyed the taints, fear and terror do not arise in their minds% 1!) 1Ba$ +hus .hen the #ully (nlightened 'ne teaches them the *hamma sho.ing the faults in the round of becoming, stamped .ith the three characteristics (impermanence, suffering, nonBself", the Cfear arisen through /no.ledgeD (./a"#haya" descends on them% 1!: +hose beings C.ith formD (r3'ino" are those that ha,e material bodiesO those C.ithout formD (ar3'ino" are the beings of the four formless realms, .ho lac/ material bodies% +he CnonBpercipientD beings (asa..ino" are a class of beings in the form realm bereft of conscious eFperienceO those CneitherB percipientBnorBnonBpercipientD (ne!asa..2"nsa..ino" are the deniSens of the fourth formless realm% +he .ord sa.., translated as Cperception,D here stands for the entirety of consciousness and its concomitant mental factors% 1!2 Aggo !i'ko, i%e% the fruit of .holesome /amma at its best% 1!4 +he (ightfold Path consists of eight mental factors .hich arise from causes and conditions and are thus conditioned phenomena (sakhata"% +hough the path is the best of all conditioned states, being conditioned it is in that respect defecti,e% 3t is contrasted Kust belo. .ith 6ibbna, .hich is unconditioned (asakhata" and thus the best of e,erything that eFists% 1!7 1ll these terms are synonyms for 6ibbna, the sole unconditioned state%

2&

.orthy of offerings, .orthy of re,erential salutation, an unsurpassed field of merit for the .orld%1! +hose .ho ha,e faith in the Sangha ha,e faith in the bestO and for those .ho ha,e faith in the best, the best result .ill be theirs% +hese, ' mon/s, are the four best /inds of faith% (2$:2"

4-. +oBa the Brah&in

'n one occasion the Blessed 'ne .as .al/ing on the high.ay bet.een =//aIIh and Seta,y% 1nd it happened that the brahmin *oGa .as also .al/ing along that road% *oGa the brahmin sa. on the footprints of the Blessed 'ne the .heel mar/s .ith their thousand spo/es, .ith felly and hub, perfect in e,ery respect% 1!& Seeing these mar/s, he thought to himself$ C3t is truly .onderful, it is astonishingP +hese certainly cannot be the footprints of a human beingPD 8ean.hile the Blessed 'ne had left the high.ay and had sat do.n under a tree not far off, .ith legs crossed, /eeping his body erect, ha,ing set up mindfulness before him% +hen *oGa the brahmin, follo.ing the Blessed 'ne@s footprints, sa. him seated under a tree, of pleasing appearance, inspiring confidence, .ith calm features and calm mind, in perfect composure and e>uipoise, controlled and restrained (li/e" a .ellBtrained bull elephant% Seeing the Blessed 'ne, *oGa approached him and said$ CAill your re,erence become a de,aED1!9
'n the eight noble indi,iduals$ +he Buddha often spea/s of four principal stages of a.a/ening culminating in unsha/eable liberation of mind% (ach of these stages is in turn di,ided into t.o phases$ a phase of the path ( magga", .hen the disciple is practising for the realiSation of a particular fruitO and a phase of the fruit ( 'hala", the actual attainment of the corresponding stage% #rom these four pairs .e obtain the eight types of persons .ho ma/e up the Sangha of the Blessed 'ne^s noble disciples, Cthe unsurpassed field of merit for the .orld%D +he four stages are distinguished by their ability to eliminate particular clusters of fetters ( sa$yo(ana", mental defilements that /eep li,ing beings bound to the round of eFistence (see Ch% 3, n%1)"% +he first stage of a.a/ening is called stream"entry (sot'atti"% Aith this attainment the disciple clearly sees the #our 6oble +ruths for the ,ery first time, and thereby enters irre,ersibly upon the Cstream of the *hammaD that leads to 6ibbna (see +eFt 1!:"% StreamBentry is mar/ed by the eradication of the coarsest three fetters$ personality ,ie.O doubt in the Buddha and his +eachingO and .rong grasp of rules and ,o.s% Aith the attainment of streamBentry the disciple is freed from the prospect of rebirth in the plane of misery and is certain to reach final liberation in a maFimum of se,en more li,es passed either in the human .orld or in the hea,ens% +he neFt maKor stage of a.a/ening is that of the once"returner (sakadgm2", .ho .ill be reborn only one more time in the human realm or in the senseBsphere hea,ens and there reach the goal% +he path of onceBreturning does not eradicate any additional fetters, but it attenuates greed, hatred, and delusion so that they arise only sporadically and mildly% +he third path, that of the non"returner (angm2", cuts off t.o additional fetters, sensual lust and ill .ill, the principal ties that /eep beings bound to the senseBsphere realm% #or this reason the nonBreturner, as the name implies, ne,er returns to the sensuous realm but is spontaneously reborn in one of the eFalted formBrealm hea,ens called the Pure 1bodes ( suddh!sa", and there attains final 6ibbna% +he fourth and final stage of the path is that of arahantship ( arahatta", .hich is attained by the elimination of the fi,e subtle fetters that remain unabandoned e,en in the nonBreturner$ desire for eFistence in the form realm and formless realm, conceit, restlessness and ignorance% See also 16 :$&4, 16 &$19, 16 &$49% 1!& Sa##kra'ari'3rni % +he .heel mar/s on the soles of the feet are one of the thirtyBt.o mar/s of a great man (mah'urisalakkha/a" attributed to the Buddha (see *6 :!, 86 91"% 1!9 +he brahmin@s >uestion uses the future tense #ha!issati, but it is difficult to tell .hether he actually intended the >uestion to refer to the Buddha@s future (as 1Ba supposes" or used the future form simply as
1!

29

C6o, brahmin, 3 shall not become a de,a%D C+hen your re,erence might become a gandhabbaED11! C6o, brahmin, 3 shall not become a gandhabba%D C+hen .ill your re,erence become a ya//haED C6o, brahmin, 3 shall not become a ya//ha%D C+hen .ill your re,erence become a human beingED C6o, brahmin, 3 shall not become a human being%D C6o. .hen 3 as/ed .hether your re,erence .ill become a de,a or a gandhabba or a ya//ha or a human being, you replied, @3 shall not%@ Ahat, then, .ill your re,erence becomeED CBrahmin, those taints .hereby, if they .ere not abandoned, 3 might become a de,aQthese taints are abandoned by me, cut off at the root, made barren li/e palmBtree stumps, obliterated so that they are no more subKect to arise in the future% C+hose taints .hereby, if they .ere not abandoned, 3 might become a gandhabba, a ya//ha or a human beingQthese taints are abandoned by me, cut off at the root, made barren li/e palmB tree stumps, obliterated so that they are no more subKect to arise in the future% CHust as, brahmin, a blue, red or .hite lotus, though born and gro.n in the .ater, rises up and stands unsoiled by the .ater, so, brahmin, though born and gro.n in the .orld, 3 ha,e o,ercome the .orld and d.ell unsoiled by the .orld% Consider me, ' brahmin, a Buddha%D111 (2$:7"

50. ;eeking the /nd o* the 7or(d

'n one occasion the Blessed 'ne .as d.elling at S,atthJ, in Heta@s <ro,e, 1nthapiG_i/a@s monastery% 1t an ad,anced hour of the night ?ohitassa, a son of the de,as, 11) approached the Blessed 'ne, and in resplendent beauty shed his brilliant light o,er the entire Heta <ro,e% 0a,ing come to the Blessed 'ne, he paid homage to him, stood at one side, and said$ C3s it possible, ' ;ord, that by going one can /no., see, or reach the end of the .orld, .here one is not born, does not age, does not die, does not pass a.ay, and is not rebornED C3 declare, ' friend, that by going it is not possible to /no., see or reach the end of the .orld, .here one is not born, does not age, does not die, does not pass a.ay, and is not reborn%D 11:
a polite mannerism% Possibly there is a .ord play going on, the brahmin using the future in the polite sense, the Buddha deliberately spea/ing as if the future .as literally intended% 1Ba$ C+he brahmin could also ha,e as/ed .hether he is at present a de,a, but thin/ing that the Buddha could in future become a po.erful /ing of the de,as, he formulated his >uestion .ith reference to the future%D 11! Gandha##a$ a class of demiBgods belonging to the hea,en of the #our <reat Kings, said to be celestial musiciansO they also d.ell in trees and flo.ers and inhabit the ocean% +he yakkha (mentioned Kust belo." .ere demonic beings depicted as inhabiting forests and hillsides% 111 1ccording to 1Ba, at the end of the discourse *oGa reached the first three paths and fruits and composed a long poem in praise of the Buddha, called C*oGa@s +hunderD ( do/a"ga((ita"% 0e is said to be identical .ith the brahmin *oGa .ho, after the passing a.ay of the Buddha, distributed his relics, as described at the end of the 8ah Parinibbna Sutta (*6 17%7%)4"% 11) De!a'utta$ a youthful celestial being% 11: 6o earthly tra,el or space tra,el, no peregrinations through the endless possibilities of human or di,ine eFperience, can terminate the .orld .ith its suffering, can stop the migrations and transmigrations of beings .ho are bec/oned again and again by the illusory promises of an e,erBreceding horiSon%

4!

C3t is .onderful, ;ordP 3t is amaSing, ;ord, ho. .ell it .as said by the Blessed 'ne that by going it is not possible to /no., see or reach the end of the .orld, .here one is not born, does not age, does not die, does not pass a.ay, and is not reborn% 'nce in a former life 3 .as a seer named ?ohitassa, BhoKa@s son% (ndo.ed .ith supernormal po.er 3 could .al/ through the s/y% Such, ;ord, .as my speed that in the time needed for a strong, s/illed, eFperienced and trained archer to shoot easily, .ith a s.ift arro., across the shado. of a palm treeQin such time 3 could ta/e a step as long as the distance bet.een the eastern and the .estern sea% (ndo.ed .ith such speed and such a stride, 3 .anted to reach the end of the .orld by .al/ing% 1nd .ith my lifespan of a hundred years, eFcept the time needed to eat and drin/, to urinate and defecate, to sleep and rest, 3 .al/ed for a hundred years, and .ithout reaching the .orld@s end 3 died along the .ay% C3t is .onderful, ;ordP 3t is amaSing, ;ord, ho. .ell it .as said by the Blessed 'ne that by going it is not possible to /no., see or reach the end of the .orld, .here one is not born, does not age, does not die, does not pass a.ay, and is not reborn%D C3ndeed, friend, so do 3 declare% But 3 do not say that one can ma/e an end to suffering .ithout ha,ing reached the end of the .orld% 1nd 3 further proclaim, friend, that it is in this fathomBlong body .ith its perceptions and thoughts that there is the .orld, the origin of the .orld, the cessation of the .orld, and the path leading to the cessation of the .orld%D 112 By .al/ing one can ne,er reach +he end and limit of the .orld, Yet there is no release from suffering Aithout reaching the .orld@s end% 0ence the .ise one .ho /no.s the .orld, +he one .ho has li,ed the holy life, Aill reach the end of the .orld, Kno.ing the .orld@s end, at peace% 0e no more longs for this .orld 6or for any other% (2$24"

51. +istortions o* $er,eption

8on/s, there are these four distortions of perception, four distortions of thought and four distortions of ,ie.s%114 Ahat fourE +o hold that in the impermanent there is permanence$ this is a distortion of perception, thought and ,ie.s%
+he Buddha eFplains the Corigination of the .orldD as a constant reBcreation of .orldly eFistence through the cra,ing arisen in response to pleasant obKects at the siF sense doors% +hus the cessation of the .orld, or liberation from the round of eFistence, has to be achie,ed by remo,ing cra,ingO see in this connection S6 1)$22% +he process of becoming itself, i%e% the round of rebirths, is .ithout disco,erable beginning, as +eFt 124 affirms% 114 Vi'allsa$ distortion, or per,ersion, of reality% *istortion of perception ( sa.."!i'allsa" is the most fundamentalO distortion of thought (citta"!i'allsa" introduces a more reflecti,e note to the distorted perceptionO and distortion of ,ie. ( di--hi"!i'allsa" transforms the thought into a definiti,e thesis% +o gi,e an analogy$ 1 man spontaneously percei,es a coiled up piece of rope in the dar/ as a sna/e ([ distortion of perception"O he assumes that .hat he has seen is a sna/e ([ distortion of thought"O he fashions the ,ie. that the coiled up obKect he sa. in the dar/ .as a sna/e ([ distortion of ,ie."%
112

41

+o hold that in suffering there is happiness$ this is a distortion of perception, thought and ,ie.s% +o hold that in .hat is nonBself there is a self$ this is a distortion of perception, thought and ,ie.s% +o hold that in the foul there is beauty$ this is a distortion of perception, thought and ,ie.s% +hese, mon/s, are the four distortions of perception, thought and ,ie.s% 8on/s, there are four nonBdistortions of perception, thought and ,ie.s% Ahat fourE +o hold that in the impermanent there is impermanence T that in suffering there is suffering T that in .hat is nonBself there is no self T that in the foul there is foulnessQthese are the four nonBdistortions of perception, thought and ,ie.s% +hose .ho percei,e the changeful to be permanent, Suffering as bliss, a self in the selfless, 1nd .ho see in the foul the mar/ of beautyQ Such fol/ resort to distorted ,ie.s, 8entally deranged, subKect to illusions% Caught by 8ra, not free from bonds, +hey are still far from the secure state% Such beings .ander through the painful round 1nd go repeatedly from birth to death% But .hen the Buddhas appear in the .orld, +he ma/ers of light in a mass of dar/ness, +hey re,eal this +eaching, the noble *hamma, +hat leads to the end of suffering% Ahen people .ith .isdom listen to them, +hey at last regain their sanity% +hey see the impermanent as impermanent, 1nd they see suffering Kust as suffering% +hey see the selfless as ,oid of self, 1nd in the foul they see the foul% By this acceptance of right ,ie., +hey o,ercome all suffering% (2$29"

52.

o5 to Be .nited in Future Lives

'n one occasion the Blessed 'ne .as d.elling among the Bhagga people, near SuMsumragiri, in the *eer Par/ of the Bhesa/al <ro,e% 'ne morning the Blessed 'ne dressed, too/ his upper robe and bo.l, and .ent to the d.elling of the householder 6a/ulapit% 117 0a,ing arri,ed there, he sat do.n on the seat prepared for him% +hen the householder 6a/ulapit and the house.ife 6a/ulamt approached the Blessed 'ne and, after paying homage to him, sat do.n to one side% So seated, the householder 6a/ulapit said to the Blessed 'ne$

6a/ulapit and 6a/ulamt are said to ha,e been foremost among the Buddha@s male and female lay disciples .ith regard to their mutual trust and harmony ( !isssaka"% 1ccording to 1Ba, they had been the Buddha@s parents and relati,es in more than fi,e hundred past births%

117

4)

C;ord, e,er since the young house.ife 6a/ulamt .as brought home to me .hen 3 too .as still young, 3 am not a.are of ha,ing .ronged her e,en in my thoughts, still less in my deeds% ;ord, our .ish is to be in one another@s sight so long as this life lasts and in the future life as .ell%D +hen 6a/ulamt the house.ife, addressed the Blessed 'ne thus$ C;ord, e,er since 3 .as ta/en to the home of my young husband 6a/ulapit, .hile being a young girl myself, 3 am not a.are of ha,ing .ronged him e,en in my thoughts, still less in my deeds% ;ord, our .ish is to be in one another@s sight so long as this life lasts and in the future life as .ell%D +hen the Blessed 'ne spo/e thus$ C3f householders, both .ife and husband .ish to be in one another@s sight so long as this life lasts and in the future life as .ell, they should ha,e the same faith, the same ,irtue, the same generosity, the same .isdomO then they .ill be in one another@s sight so long as this life lasts and in the future life as .ell%D Ahen both are faithful and bountiful, SelfBrestrained, of righteous li,ing, +hey come together as husband and .ife #ull of lo,e for each other% 8any blessings come their .ay, +hey d.ell together in happiness, +heir enemies are left deKected, Ahen both are e>ual in ,irtue% 0a,ing li,ed by *hamma in this .orld, +he same in ,irtue and obser,ance, +hey reKoice after death in the de,aB.orld, (nKoying abundant happiness% (2$44"

53. The !i*t o* Food

'n one occasion the Blessed 'ne .as d.elling among the Koliyans, at a to.n called SaKKanela% 'ne morning the Blessed 'ne dressed, too/ his upper robe and bo.l, and .ent to the d.elling of Suppa,s, a Koliyan lady%11 0a,ing arri,ed there, he sat do.n on the seat prepared for him% Suppa,s the Koliyan lady attended to the Blessed 'ne personally and ser,ed him .ith ,arious /inds of delicious food% Ahen the Blessed 'ne had finished his meal and had .ithdra.n his hand from the bo.l, Suppa,s the Koliyan lady sat do.n to one side and the Blessed 'ne addressed her as follo.s$ CSuppa,s, a noble .omanBdisciple, by gi,ing food, gi,es four things to those .ho recei,e it% Ahat fourE She gi,es long life, beauty, happiness, and strength% By gi,ing long life, she herself .ill be endo.ed .ith long life, human or di,ine% By gi,ing beauty, she herself .ill be endo.ed .ith beauty, human or di,ine% By gi,ing happiness, she herself .ill be endo.ed .ith happiness, human or di,ine% By gi,ing strength, she herself .ill be endo.ed .ith strength, human or di,ine% 1 noble .omanBdisciple, by gi,ing food, gi,es those four things to those .ho recei,e it%D (2$4 "
Suppa,s is said to ha,e been foremost among those female lay disciples .ho offer choice almsB food to mon/s% She .as the mother of the arahant SJ,ali%
11

4:

54. 3espe,t *or $arents

+hose families, ' mon/s, d.ell .ith Brahm .here at home the parents are respected by their children% +hose families d.ell .ith the ancient teachers .here at home the parents are respected by their children% +hose families d.ell .ith the ancient deities .here at home the parents are respected by the children% +hose families d.ell .ith those .orthy of .orship .here at home the parents are respected by their children%11& CBrahm ,D mon/s, is a term for father and mother% C+he early teachersD is a term for father and mother% C+he early deitiesD is a term for father and mother% C+hose .orthy of .orshipD is a term for father and mother% 1nd .hyE Parents are of great help to their children, they bring them up, feed them and sho. them the .orld% (2$7:"

55. 1 ;uperior $erson

8on/s, one .ho has four >ualities should be considered an inferior person% Ahat are these fourE (,en unas/ed, an inferior person re,eals the faults of others, ho. much more so .hen he is as/ed% Ahen as/ed, ho.e,er, and led on by >uestions, he spea/s of others@ faults .ithout omitting anything, .ithout holding bac/, fully and in detail% 0e should be considered an inferior person% #urther$ e,en .hen as/ed, an inferior person does not re,eal .hat is praise.orthy in others, and still less so .hen not as/ed% Ahen as/ed, ho.e,er, and obliged to reply to >uestions, he spea/s of .hat is praise.orthy in others .ith omissions and hesitatingly, incompletely and not in detail% 0e should be considered an inferior person% #urther$ an inferior person does not re,eal his o.n faults e,en .hen as/ed, still less so .hen not as/ed% Ahen as/ed, ho.e,er, and obliged to reply to >uestions, he spea/s of his o.n faults .ith omissions and hesitatingly, incompletely and not in detail% 0e should be considered an inferior person% #urther$ an inferior person re,eals his o.n praise.orthy >ualities e,en unas/ed, ho. much more so .hen as/ed% Ahen as/ed, ho.e,er, and led on by >uestions, he spea/s of his o.n praise.orthy >ualities .ithout omissions and .ithout hesitation, fully and in detail% 0e should be considered an inferior person% 'ne .ho has these four >ualities should be considered an inferior person% 8on/s, one .ho has four >ualities should be considered a superior person% 119 Ahat are these fourE (,en .hen as/ed, a superior person does not re,eal the faults of others, and still less so .hen not as/ed% Ahen as/ed, ho.e,er, and led on by >uestions, he spea/s of others@ faults .ith omissions and hesitatingly, incompletely and not in detail% 0e should be considered a superior person%
Parents are said to be similar to the ancient teachers and ancient deities ( 'u##cariy, 'u##ade!at" because they are the first teachers and spiritual guides of their children% +hose C.orthy of .orshipD are saints and sages% Cp% +eFt 1)% 119 Sa''urisaO a person of good character, a .orthy person% +he .ord is sometimes, though not al.ays, used as a nearBsynonym for ariya, noble one, in the technical sense% See 16 4$12&, 16 &$:&%
11&

42

#urther$ e,en unas/ed, a superior person re,eals .hat is praise.orthy in others, ho. much more so .hen he is as/ed% Ahen as/ed, ho.e,er, and obliged to reply to >uestions, he spea/s of .hat is praise.orthy in others .ithout omitting anything, .ithout holding bac/, fully and in detail% 0e should be considered a superior person% #urther$ e,en unas/ed, a superior person re,eals his o.n faults, ho. much more so .hen he is as/ed% Ahen as/ed, ho.e,er, and obliged to reply to >uestions, he spea/s of his o.n faults .ithout omitting anything, .ithout holding bac/, fully and in detail% 0e should be considered a superior person% #urther$ e,en .hen as/ed, a superior person does not re,eal his o.n praise.orthy >ualities, still less so .hen not as/ed% Ahen as/ed, ho.e,er, and obliged to reply to >uestions, he spea/s of his o.n praise.orthy >ualities .ith omissions and hesitatingly, incompletely and not in detail% 0e should be considered a superior person% 'ne .ho has these four >ualities should be considered a superior person% (2$ :"

5". The Four .nthinka'(es

8on/s, there are these four unthin/ables, 1)! not to be pondered uponO .hich if pondered upon, .ould lead one to insanity and distress% Ahat are the fourE +he range of a Buddha,1)1 ' mon/, is an unthin/able, not to be pondered uponO .hich, if pondered upon, .ould lead one to insanity and distress% +he range of the meditati,e absorptions T the results of Kamma T speculations about the .orld1)) are unthin/ables, not to be pondered upon, .hich if pondered upon, .ould lead to insanity and distress% (2$ "

5%. #ne4s #5n !ood and 1nother4s

+hese four /inds of persons, ' mon/s, are found eFisting in the .orld% Ahat fourE +here is one .ho li,es for his o.n good but not for the good of othersO one .ho li,es for the good of others but not for his o.n goodO one .ho li,es neither for his o.n good nor for the good of othersO and one .ho li,es for both his o.n good and for the good of others% (1" (16 2$97" 1nd ho., mon/s, does a person li,e for his o.n good and not for the good of othersE 0e practises for the remo,al of lust, hatred, and delusion in himself, but does not encourage others in the remo,al of lust, hatred, and delusion% (16 2$99" 0e himself abstains from /illing, stealing, seFual misconduct, false speech, and intoFicants, but he does not encourage others in such restraint% ()" (16 2$97" 1nd ho., mon/s, does a person li,e for the good of others but not for his o.nE 0e encourages others in the remo,al of lust, hatred, and delusion, but he himself does not practise for their remo,al%

1)! 1)1 1))

Acinteyyni% Com%$ not fir to be thought aboutO not fit subKects of speculati,e thoughts% Buddha!isayo% Com%$ the specific >ualities of the Buddhas and their range of influence% >hna"!isayo 9 kamma"!i'ko 9 loka"cint

44

(16 2$99" 0e encourages others in abstention from /illing, stealing, seFual misconduct, false speech and intoFicants, but he himself does not practise such restraint% (:" (16 2$97" 1nd ho., mon/s, does a person li,e neither for his o.n good nor for the good of othersE 0e neither practises for the remo,al of lust, hatred, and delusion himself, nor does he encourage others to do so% (16 2$99" 0e neither practises abstention from /illing and so forth himself, nor does he encourage others in such restraint% (2" (16 2$97" 1nd ho., mon/s, does a person li,e both for his o.n good and for the good of othersE 0e himself practises for the remo,al of lust, hatred, and delusion, and also encourages others to do so% (16 2$99" 0e himself practises abstention from /illing and so forth, and also encourages others in such restraint%1): (2$97, 99"

5). Four Thorough'reds

#our good, thoroughbred horses, ' mon/s, are found eFisting in the .orld% Ahat fourE +here is one good, thoroughbred horse .hich Kust on seeing the shado. of the goad is alerted and feels stirred, thin/ing, CAhat tas/ .ill my trainer set me todayE Shouldn@t 3 obey himED +his is the first good, thoroughbred horse found in the .orld% 1gain, mon/s, there is one good, thoroughbred horse that is not alerted and stirred by merely seeing the shado. of the goad, but .hen his hair is touched .ith the goad he is alerted and stirred, thin/ing, CAhat tas/ .ill my trainer set me todayETD +his is the second good, thoroughbred horse found in the .orld% 1gain, mon/s, there is one good, thoroughbred horse that is not yet alerted and stirred by seeing the shado. of the goad nor .hen his hair is touched by it, but .hen his s/in is pric/ed by the goad he becomes alerted and stirred, thin/ing, CAhat tas/ .ill my trainer set me todayE TD +his is the third good, thoroughbred horse found in the .orld% 1gain, mon/s, there is one good, thoroughbred horse that is not yet alerted and stirred by seeing the shado. of the goad nor .hen his hair is touched or his s/in pric/ed by itO but .hen pierced by the goad to the ,ery bone, he is alerted and stirred, thin/ing, CAhat tas/ .ill my trainer set me todayETD +his is the fourth good, thoroughbred horse found in the .orld% +hese, mon/s, are the four good, thoroughbred horses found eFisting in the .orld% Similarly, ' mon/s, four good, thoroughbred persons can be found eFisting in the .orld% Ahat fourE 3n this case, mon/s, there is a good, thoroughbred person .ho hears it said, C3n such a ,illage or to.n, a .oman or man is ailing or has died%D +hereby he is mo,ed and stirred% Being mo,ed, he stri,es earnestly% Aith his mind fully dedicated, he realises in his o.n person the supreme truth (6ibbna" and sees it by penetrating it .ith .isdom% +his good, thoroughbred person, 3 say, is similar to the good, thoroughbred horse that is alerted and stirred .hen he sees the shado. of the goad% +his is the first good, thoroughbred person found in the .orld%

1):

#or more on ho. a lay follo.er practises for his o.n good and the good of others, see +eFt 119%

47

1gain, mon/s, there is another good, thoroughbred person .ho does not hear it said, but .ho sees for himself that in such a ,illage or to.n a .oman or man is ailing or has died% +hereby he is mo,ed and stirred T he realises in his o.n person the supreme truth and sees it by penetrating it .ith .isdom% +his good, thoroughbred person, 3 say, is similar to the good, thoroughbred horse that is alerted and stirred only .hen his hair is touched% +his is the second good, thoroughbred person found in the .orld% 1gain, mon/s, there is another good, thoroughbred person .ho neither hears nor sees that some .oman or man is ailing or has diedO but a /insman of his, a close relation, is ailing or has died% +hereby he is mo,ed and stirred T he realises in his o.n person the supreme truth and sees it by penetrating it .ith .isdom% +his good, thoroughbred person, 3 say, is similar to the good, thoroughbred horse that is alerted and stirred only .hen his s/in is pric/ed% +his is the third good, thoroughbred person found in the .orld% 1gain, mon/s, there is another good, thoroughbred person .ho neither hears it said nor sees that some .oman or man is ailing or has died, nor did this happen to a /insman of his, a close relationO but he himself becomes afflicted .ith great bodily pains that are se,ere, sharp, piercing, utterly unpleasant and disagreeable, endangering his life% +hereby he is mo,ed and stirred% Being mo,ed, he stri,es earnestly% Aith his mind fully dedicated, he realises in his o.n person the supreme truth and sees it by penetrating it .ith .isdom% +his good, thoroughbred person, 3 say, is similar to the good, thoroughbred horse that is alerted and stirred only .hen he is pierced by the goad to the ,ery bone% +his, is the fourth good, thoroughbred person found in the .orld% +hese, mon/s, are the four good, thoroughbred persons found eFisting in the .orld% (2$11:"

5-. Four #,,asions *or +i(igen,e

+o four matters, ' mon/s, diligence should be applied%1)2 Ahat fourE You should gi,e up bad conduct in deeds and culti,ate good conduct in deeds% *o not be negligent in that% You should gi,e up bad conduct in speech and culti,ate good conduct in speech% *o not be negligent in that% You should gi,e up bad conduct in thought and culti,ate good conduct in thought% *o not be negligent in that% You should gi,e up .rong ,ie. and culti,ate right ,ie.% *o not be negligent in that% 3f a mon/ has gi,en up bad conduct in deeds, speech and thought, and has culti,ated good conduct in deeds, speech and thoughtO if he has gi,en up .rong ,ie. and culti,ated right ,ie., he need not fear death in a future eFistence% (2$117"

"0. For #ne4s #5n ;ake

#or one@s o.n sa/e, ' mon/s, digilent mindfulness should be made the mind@s guard, and this for four reasons$
1)2

'n diligence (a''amda", see Ch 3, n%7%

C8ay my mind not harbour lust for anything inducing lustPDQfor this reason diligent mindfulness should be made the mind@s guard, for one@s o.n sa/e% C8ay my mind not harbour hatred to.ards anything inducing hatredPDQfor this reason diligent mindfulness should be made the mind@s guard, for one@s o.n sa/e% C8ay my mind not harbour delusion concerning anything inducing delusionPDQfor this reason diligent mindfulness should be made the mind@s guard, for one@s o.n sa/e% C8ay my mind not be infatuated by anything inducing infatuationPD 1)4Qfor this reason diligent mindfulness should be made the mind@s guard, for one@s o.n sa/e% Ahen, mon/s, a mon/@s mind does not harbour lust for lustBinducing obKects, because he is free from lustO .hen his mind does not harbour hatred to.ards hateBinducing obKects, because he is free from hatredO .hen his mind does not harbour delusion concerning anything inducing delusion, because he is free from delusionO .hen his mind is not infatuated by anything inducing infatuation, because he is free from infatuationQthen such a mon/ .ill not .a,er, sha/e or tremble, he .ill not succumb to fear, nor .ill he adopt the ,ie.s of other ascetics% 1)7 (2$11 "

"1. Four 7onder*u( Things

8on/s, on the manifestation of a +athgata, an 1rahant, a #ully (nlightened 'ne, four .onderful and mar,ellous things are manifested% Ahat fourE People generally find pleasure in attachments, ta/e delight in attachments and enKoy attachments% But .hen the *hamma of nonBattachment is taught by the +athgata, people .ish to listen to it, gi,e ear, and try to understand it% +his is the first .onderful and mar,ellous thing that appears on the manifestation of a +athgata, an 1rahant, a #ully (nlightened 'ne% People generally find pleasure in conceit, ta/e delight in conceit and enKoy conceit% But .hen the *hamma is taught by the +athgata for the abolition of conceit, people .ish to listen to it, gi,e ear, and try to understand it% +his is the second .onderful and mar,ellous thing that appears on the manifestation of a +athgata, an 1rahant, a #ully (nlightened 'ne% People generally find pleasure in a life of eFcitement, ta/e delight in eFcitement and enKoy eFcitement% But .hen the peaceful *hamma is taught by the +athgata, people .ish to listen to it, gi,e ear, and try to understand it% +his is the third .onderful and mar,ellous thing that appears on the manifestation of a +athgata, an 1rahant, a #ully (nlightened 'ne% People generally li,e in ignorance, are blinded by ignorance, and fettered by ignorance% But .hen the *hamma is taught by the +athgata for the abolition of ignorance, people .ish to listen to it, gi,e ear, and try to understand it% +his is the fourth .onderful and mar,ellous thing that appears on the manifestation of a +athgata, an 1rahant, a #ully (nlightened 'ne% 'n the manifestation of a +athgata, an 1rahant, a #ully (nlightened 'ne, these four .onderful and mar,ellous things become manifest% (2$1)&"
)adan2yesu dhammesu? )ada@ intoFication, pride% 3n +eFt ): pride in one@s youth, health and life are mentioned% -ibh :4! (RR&2:922" lists t.entyBse,en types of infatuated pride, among them$ the pride of birth, clan, beauty, success, fame, ability, s/ill, ,irtue, meditati,e attainments, etc% +his fourth item is missing in the P+S translation% 1)7 1Ba$ +he arahant is indicated here%
1)4

4&

"2. The Nun

'n one occasion the -enerable Wnanda .as d.elling at KosambJ in <hosita@s monastery% 6o. on that occasion a certain nun summoned a man and told him$ C<o, my good man, and meet the -enerable Wnanda% Salute him on my behalf and spea/ to him thus$ @-enerable sir, a nun of such and such a name has fallen sic/, she is in pain and gra,ely ill% She pays her homage at the feet of the -enerable Wnanda%@ 1nd you may add$ @3t .ould be good, sir, if the -enerable Wnanda .ould ,isit the nunnery and meet that nun, out of compassion%@C1) CYes, ,enerable sister,D that man replied, and he .ent to the -enerable Wnanda and deli,ered his message% +he -enerable Wnanda consented in silence% 3n the early morning he dressed, too/ his bo.l and robe, and .ent to the nunnery .here that nun li,ed% Ahen the nun sa. the -enerable Wnanda approaching in the distance, she lay do.n on her couch, and dre. her co,ering o,er her head% Ahen the -enerable Wnanda arri,ed at the nun@s place, he sat do.n on a prepared seat and spo/e to her thus$1)& CSister, this body has come into being through foodO yet based on food, food can be abandoned% +his body has come into being through cra,ingO yet based on cra,ing, cra,ing can be abandoned% +his body has come into being through conceitO yet based on conceit, conceit can be abandoned% +his body has come into being through the seFual actO but in regard to the seFual act the Blessed 'ne has ad,ised the destruction of the bridge% 1)9 C3t has been said$ @Sister, this body has come into being through foodO yet based on food, food can be abandoned%@ Aith reference to .hat .as this saidE 0ere, sister, a mon/ or nun, reflecting .isely, ta/es food neither for enKoyment, nor for indulgence, nor for physical beauty and attracti,eness, but only for the up/eep and sustenance of this body, for a,oiding harm to it and for supporting the holy life, thin/ing$ @+hus 3 shall put a stop to old feelings (of hunger" and shall not arouse ne. feelings, and 3 shall be healthy and blameless and li,e in comfort%@ +hen some time later, based on food, he abandons food% 1:! 3t is on account of this that it .as said$ @+his body has come into being through foodO yet based on food, food can be abandoned%@ C3t has been said$ @Sister, this body has come into being through cra,ingO yet based on cra,ing, cra,ing can be abandoned%@ Aith reference to .hat .as this saidE 3n this case, a mon/ hears it said$ @+hey say that a mon/ of such and such a name, by the destruction of the taints, in this ,ery life enters and d.ells in the taintless liberation of mind, liberation by .isdom, ha,ing realised it for himself by direct /no.ledge%@ +hen he thin/s, @'h, .hen shall 3 too realise the taintless liberation of mind, liberation by .isdomE@ +hen, some time later, based on that cra,ing,

1Ba says that this nun sent for the -enerable Wnanda because she .as in lo,e .ith him% 1Ba$ Percei,ing the nun@s state of mind, Wnanda spo/e to her gently on the foulness of the body in order to free her from her passion% 1)9 Setughta% +his seems to be a metaphorical .ay of saying that a mon/ or nun should totally uproot seFual desire% +he point of Wnanda@s discourse is that e,en food, cra,ing and conceit, .hich are normally factors of bondage, can be s/ilfully employed to attain arahantshipO but .ith seFuality there is absolutely no s/ilful .ay it can be used for the goal of the holy life% 1:! +he formula is one of the four prescribed reflections on the mon/@s basic re>uisitesQrobes, food, lodging and medicine% 1Ba$ CBased on the present inta/e of material food, of .hich he parta/es .isely, he abandons that Cfood@ .hich consists in pre,ious /ammaO but also the longing and cra,ing for the present material food has to be abandoned%D
1)&

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he abandons cra,ing%1:1 3t is on account of this that it .as said$ @+his body has come into being through cra,ingO yet based on cra,ing, cra,ing can be abandoned%@ C3t has been said$ @Sister, this body has come into being through conceitO yet based on conceit, conceit can be abandoned%@ Aith reference to .hat .as this saidE 3n this case, a mon/ hears it said$ @+hey say that a mon/ of such and such a name, by the destruction of the taints, in this ,ery life enters and d.ells in the taintless liberation of mind, liberation by .isdom, ha,ing realised it for himself by direct /no.ledge%@ +hen he thin/s, @'h, .hen shall 3 too realise the taintless liberation of mind, liberation by .isdomE@ +hen, some time later, based on that conceit, he abandons conceit% 3t is on account of this that it .as said$ @+his body has come into being through conceitO yet based on conceit, conceit can be abandoned%@ C+his body, sister, has come into being through the seFual actO but in regard to the seFual act the Blessed 'ne has ad,ised the destruction of the bridge%D +hereupon that nun rose from her couch, arranged her upper robe on one shoulder, fell at the feet of the -enerable Wnanda, and said$ C'h, ,enerable sir, 3 committed an offence .hen 3 beha,ed so foolishly, stupidly and uns/ilfullyP ;et the -enerable Wnanda accept my admission of the offence and pardon me, and 3 shall practise restraint in the future%D1:) C+ruly, sister, you committed an offence .hen you beha,ed so foolishly, stupidly and uns/ilfully% But as you ha,e recognised your offence as such and ma/e amends for it according to the rule, .e pardon you% #or it is a sign of gro.th in the *iscipline of the 6oble 'ne that one recognises one@s offence, ma/es amends for it according to the rule, and in future practises restraint%D (2$149"

"3. Four 7ays o* Behaviour

+here are, ' mon/s, four .ays of beha,iour% Ahat fourE +he .ay of impatience, the .ay of patience, the .ay of taming, and the .ay of calming% 1nd .hat, mon/s, is the .ay of impatienceE 3f scolded, one scolds in returnO if insulted, one insults in returnO if abused, one abuses in return% 1nd .hat, mon/s, is the .ay of patienceE 3f scolded, one does not scold in returnO if insulted, one does not insult in returnO if abused, one does not abuse in return% 1nd .hat is the .ay of tamingE 0ere, on seeing a ,isible form .ith the eye, or hearing a sound .ith the ear, or smelling an odour .ith the nose, or tasting a fla,our .ith the tongue, or touching a tactile obKect .ith the body, or cogniSing a mental obKect .ith the mind, a mon/ does not seiSe upon the obKect@s general appearance or its details% Since, if he left his sense faculties unguarded, e,il and un.holesome states of co,etousness and grief might in,ade him, he applies himself to the restraint of the sense faculties, he guards them and achie,es control o,er them%

Ta/ha$ nissya ta/ha$ 'a(ahati? 1Ba$ CBased on the present cra,ing (i%e% to become an arahant", he gi,es up the pre,ious cra,ing that .as the rootBcause of the cycle of rebirth%D Similarly in the neFt case, based on his .ounded conceit in learning that another mon/ has outdone him by becoming an arahant, he stri,es for arahantship and, precisely by o,ercoming conceit, fulfils his aim % 1:) +he statement of confession, and Wnanda@s response, are stoc/ formulasO see +eFt 1:! (end"%

1:1

7!

1nd .hat is the .ay of calmingE 0ere, a mon/ does not tolerate in himself any sensual thoughts, or thoughts of ill .ill, or thoughts of ,iolence, nor any other e,il, un.holesome states that may ha,e arisen in him% 0e abandons them, dispels them, eliminates them, and abolishes them% +hese, mon/s, are the four .ays of beha,iour% (2$174"

"4. 7ays to 1rahantship

+hus ha,e 3 heard% 'n one occasion the -enerable Wnanda .as d.elling at KosambJ in <hosita@s monastery% +here the -enerable Wnanda addressed the mon/s thus$ C#riendsPD CYes, friend,D the mon/s replied% +hereupon the -enerable Wnanda said$ C#riends, .hate,er mon/s or nuns declare before me that they ha,e attained the final /no.ledge of arahatship, all these do so in one of four .ays% Ahat fourE C0ere, friends, a mon/ de,elops insight preceded by tran>uillity% 1:: Ahile he thus de,elops insight preceded by tran>uillity, the path arises in him% 0e no. pursues, de,elops, and culti,ates that path, and .hile he is doing so the fetters are abandoned and the underlying tendencies eliminated%1:2 C'r again, friends, a mon/ de,elops tran>uillity preceded by insight% 1:4 Ahile he thus de,elops tran>uillity preceded by insight, the path arises in him% 0e no. pursues, de,elops, and culti,ates that path, and .hile he is doing so the fetters are abandoned and the underlying tendencies eliminated% C'r again, friends, a mon/ de,elops tran>uillity and insight Koined in pairs% 1:7 Ahile he thus de,elops tran>uillity and insight Koined in pairs, the path arises in him% 0e no. pursues, de,elops, and culti,ates that path, and .hile he is doing so the fetters are abandoned and the underlying tendencies eliminated%

Samatha"'u##agama$ !i'assana$% +his refers to a meditator .ho ma/es tran>uillity the ,ehicle of his practice (samatha"ynika", i%e% one .ho first de,elops access concentration, the Khnas or the formless attainments and then ta/es up insight meditation (!i'assan"% 1:2 C+he pathD (magga" is the first supramundane path, that of streamBentry% +o Cde,elop that path,D according to 1Ba, means to practise for the attainment of the three higher paths% 'n the ten fetters and the se,en underlying tendencies, see Ch% 3, n%1)% 1:4 Vi'assan"'u##agama$ samatha$% 1Ba$ C+his refers to one .ho by his natural bent first attains to insight and then, based on insight, produces concentration ( samdhi"%D 1BI$ C+his is one .ho ma/es insight the ,ehicle (!i'assan"ynika"%D 1:7 Samatha"!i'assana$ yuganaddha$% 3n this mode of practice, one enters the first Khna and then, after emerging from it, applies insight to that eFperience, i%e% one sees the fi,e aggregates .ithin the Khna (form, feeling, perception, etc%" as impermanent, liable to suffering, and nonBself% +hen one enters the second Khna and contemplates it .ith insightO and applies the same pair.ise procedure to the other Khnas as .ell, until the path of streamBentry, etc%, is realiSed%

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C'r again, friends, a mon/@s mind is seiSed by agitation caused by higher states of mind% 1: But there comes a time .hen his mind becomes internally steadied, composed, unified and concentratedO then the path arises in him% 0e no. pursues, de,elops, and culti,ates that path, and .hile he is doing so the fetters are abandoned and the underlying tendencies eliminated% C#riends, .hate,er mon/s or nuns declare before me that they ha,e attained the final /no.ledge of arahatship, all these do so in one of these four .ays%D (2$1 !"

"5. >o(ition
8on/s, .hen there is the body, there arise in oneself pleasure and pain caused by bodily ,olition%1:& Ahen there is speech, there arise in oneself pleasure and pain caused by ,erbal ,olition% Ahen there is mind, there arise in oneself pleasure and pain caused by mental ,olition% 1nd all this is conditioned by ignorance%1:9 8on/s, either on one@s o.n accord one constructs that bodily ,olitional formation .hereby pleasure and pain arise in oneselfO or one does so .hen induced by others% (ither clearly /no.ing one constructs that bodily ,olitional formation .hereby pleasure and pain arise in oneselfO or one does so not clearly /no.ing%12! (ither on one@s o.n accord one constructs that ,erbal ,olitional formation .hereby pleasure and pain arise in oneselfO or one does so .hen induced by others% (ither clearly /no.ing one constructs that ,erbal ,olitional formation .hereby pleasure and pain arise in oneselfO or one does so not clearly /no.ing% (ither on one@s o.n accord one constructs that mental ,olitional formation .hereby pleasure and pain arise in oneselfO or one does so .hen induced by others% (ither clearly /no.ing one constructs that mental ,olitional formation .hereby pleasure and pain arise in oneselfO or one does so not clearly /no.ing% 3n all these states, mon/s, ignorance is in,ol,ed% 121 But .ith the complete fading a.ay and cessation of ignorance, there is no longer that body, speech or mind conditioned by .hich
Dhammuddhacca"!iggahita$ mnasa$ hoti? 1ccording to 1Ba, the CagitationD ( uddhacca" meant here is a reaction to the arising of the ten Ccorruptions of insightD ( !i'assan3'akkilesa" .hen they are .rongly ta/en as indicating pathBattainment% +he term dhamma!itakka, Cthoughts about higher statesD (see +eFt :2 and Ch% 333, n%7)" is ta/en to refer to the same ten corruptions% 3t is plausible, ho.e,er, that the Cagitation caused by higher states of mindD is mental distress brought on by eagerness to realiSe the *hamma, a state of spiritual anFiety that sometimes can precipitate an instantaneous enlightenment eFperience% #or an eFample, see the story of Bhiya *rucJriya at =d 1%1!% 1:& 1Ba$ CAhen there is the bodyD$ Ahen there is the CdoorD of bodily action, or Cbodily intimationD (of intentionO kya!i..atti"% +he same eFplanation applies to speechO in the case of mind, ho.e,er, intimation does not apply% CBodily ,olitionD ( kyasa.cetan"$ the ,olition at the bodily door .hich accompanies and directs bodily action% Similar eFplanations apply to speech and mind% Pleasure arises as a /ammaBresult of .holesome ,olition, pain as a result of un.holesome ,olition% 1:9 A!i(("'accay !a% 1Ba says that it is ignorance that is at the root of all these /ammic ,olitions% 12! 3t is probable that the 1bhidhamma di,ision of .holesome and un.holesome consciousness into CunpromptedD (asakhrika" and CpromptedD (sasakhrika" .as deri,ed from the first pair of terms in this passage% +he other di,ision, into being associated .ith /no.ledge or dissociated from /no.ledge, may ha,e been deri,ed from the second pair% 121 3gnorance is a direct, simultaneous condition for un.holesome ,olitional acti,ity, but also an indirect condition for .holesome acti,ity, for it is the underlying presence of ignorance in the mind .hich ma/es .holesome action /ammically producti,e%
1:

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pleasure and pain may arise in oneself% +here is no longer a field, a site, a base or a foundation conditioned by .hich pleasure and pain may arise in oneself%12) (2$1 1"

"". No !uarantee
1gainst four things, ' mon/s, there can be no guarantee, .hether from an ascetic, a brahmin, a de,a or 8ra or Brahm, or anyone else in the .orld% Ahat are those four thingsE +hat .hat is liable to decay should not decayO that .hat is liable to illness should not fall illO that .hat is liable to die should not dieO and that no fruit should come forth from one@s o.n e,il deeds, .hich are defiling, producti,e of reBbecoming, fearful, ha,ing painful results, leading to future birth, decay, and death% 1gainst these four things there can be no guarantee, .hether from an ascetic, a brahmin, a de,a or 8ra or Brahm, or anyone else in the .orld% (2$1&)"

"%. Fear o* +eath

'nce the brahmin HGussoGi approached the Blessed 'ne and addressed him thus$ C3 maintain, 8aster <otama, and hold the ,ie. that there is no mortal .ho does not fear death, .ho is not afraid of death%D C+here is indeed, brahmin, such a mortal .ho fears death, .ho is afraid of death% But there is also a mortal .ho has no fear of death, .ho is not afraid of death% 1nd .ho is the one .ho fears death and the other .ho does not fear deathE C+here is, brahmin, a person .ho is not free from lust for sensual pleasures, not free from the desire and affection for them, not free from thirsting and fe,ering after them, not free from cra,ing for sensual pleasures% +hen it happens that a gra,e illness befalls him% +hus afflicted by a gra,e illness, he thin/s$ @'h, those belo,ed sensual pleasures .ill lea,e me, and 3 shall ha,e to lea,e themP@ +hereupon he grie,es, moans, laments, .eeps beating his breast, and becomes deranged% +his mortal is one .ho fears death, .ho is afraid of death% C#urther, brahmin, there is a person .ho is not free from lust for this body, not free from desire and affection for it, not free from thirsting and fe,ering after it, not free from cra,ing for the body% +hen it happens that a gra,e illness befalls him% +hus afflicted by a gra,e illness, he thin/s$ @'h, this belo,ed body .ill lea,e me, and 3 shall ha,e to lea,e it%@ +hereupon he grie,es T and becomes deranged% +his mortal too is one .ho fears death, .ho is afraid of death% C#urther, brahmin, there is a person .ho has not done anything good and .holesome, .ho has not made a shelter for himselfO but he has done .hat is e,il, cruel and .ic/ed% +hen it happens that a gra,e illness befalls him% +hus afflicted by a gra,e illness, he thin/s$ @'h, 3 ha,e not done anything good and .holesome, 3 ha,e not made a shelter for myselfO but 3 ha,e done .hat is e,il, cruel and .ic/ed% 3 shall go hereafter to the destiny of those .ho do such deeds%@ +hereupon he grie,es T and becomes deranged% +his mortal too is one .ho fears death, .ho is afraid of death%
+his refers to an arahant% +hough he too engages in bodily, ,erbal, and mental acti,ity, the ,olition responsible for these acti,ities does not produce any /ammaBresult%
12)

7:

C#urther, brahmin, there is a person .ho has doubts and perpleFity about the good *hamma and has not come to certainty in it% +hen it happens that a gra,e illness befalls him% +hus afflicted by a gra,e illness, he thin/s$ @'h, 3 am full of doubts and perpleFity about the good *hamma and ha,e not come to certainty in itP@ +hereupon he grie,es, moans, laments, .eeps beating his breast and becomes deranged% +his mortal too is one .ho fears death, .ho is afraid of death% C+hese, brahmin, are the four mortals .ho fear death and are afraid of death% CBut .hich mortal, brahmin, does not fear deathE C+here is, brahmin, a person .ho is free from lust for sensual pleasures, free from desire and affection for them, free from thirsting and fe,ering after them, free from cra,ing for sensual pleasures% Ahen a gra,e illness befalls him, no such thoughts come to him$ @'h, these belo,ed sensual pleasures .ill lea,e me and 3 shall ha,e to lea,e themP@ 0ence he does not grie,e or moan, lament or .eep beating his breast, nor does he become deranged% +his mortal is one .ho does not fear death, .ho is not afraid of death% C#urther, brahmin, there is a person .ho is free from lust for this body T% Ahen a gra,e illness befalls him, no such thoughts come to him$ @'h, this belo,ed body .ill lea,e me and 3 shall ha,e to lea,e itP@ 0ence he does not grie,e T nor does he become deranged% +his mortal too is one .ho does not fear death, .ho is not afraid of death% C#urther, brahmin, there is a person .ho has not done anything e,il, cruel or .ic/ed, but has done .hat is good and .holesome, .ho has made a shelter for himself% Ahen a gra,e illness befalls him, these thoughts come to him @3 ha,e not done anything e,il, cruel, or .ic/ed, but ha,e done .hat is good and .holesome, 3 ha,e made a shelter for myself% 3 shall go hereafter to the destiny of those .ho do such deeds%@ 0ence he does not grie,e T nor does he become deranged% +his mortal too is one .ho does not fear death, .ho is not afraid of death% C#urther, brahmin, there is a person .ho has no doubts and perpleFity about the good *hamma and has gained certainty in it% Ahen a gra,e illness befalls him, this thought comes to him$ @3 am free of doubt and perpleFity about the good *hamma and ha,e gained certainty in it%@ 0ence he does not grie,e or moan, lament or .eep beating his breast, nor does he become deranged% +his mortal too is one .ho does not fear death, .ho is not afraid of death% C+hese, brahmin, are the four mortals .ho do not fear death and are not afraid of death%D 12: C(Fcellent, 8aster <otamaP T ;et 8aster <otama accept me as a lay follo.er .ho has gone for refuge from today until life@s end%D (2$1&2"

").

o5 to Cudge a $erson4s 9hara,ter

#our facts about a person, ' mon/s, can be /no.n from four circumstances% Ahat are these fourE By li,ing together .ith a person his ,irtue can be /no.n, and this too only after a long time, not casuallyO by close attention, not .ithout attentionO by one .ho is .ise, not by one .ho is stupid%

#or more of the same theme, fear of death, see Sriputta@s t.o discourses of the ailing lay disciple 1nthapiG_i/a at S6 44%)7, ) %

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By ha,ing dealings .ith a person his integrity can be /no.n, and this too only after a long time, not casuallyO by close attention, not .ithout attentionO by one .ho is .ise, not by one .ho is stupid% 3n misfortune a person@s fortitude can be /no.n, and this too only after a long time, not casuallyO by close attention, not .ithout attentionO by one .ho is .ise, not by one .ho is stupid% By con,ersation a person@s .isdom can be /no.n, and this too only after a long time, not casuallyO by close attention, not .ithout attentionO by one .ho is .ise, not by one .ho is stupid% (1" 3t .as said$ CBy li,ing together .ith a person, his ,irtue can be /no.n%D 'n account of .hat .as this saidE ;i,ing together .ith a person, one comes to /no. him thus$ C#or a long time the actions of this fello. ha,e sho.n .ea/nesses, defects, taints and blemishes as to his moralsO and he .as morally inconsistent in his actions and conduct% +his fello. is an immoral personO he is not ,irtuous%D 3n another case, .hen li,ing together .ith a person, one comes to /no. him thus$ C#or a long time the actions of this fello. ha,e sho.n no .ea/nesses, defects, taints, or blemishes as to his moralsO and he is morally consistent in his actions and conduct% +his fello. is ,irtuousO he is not an immoral person%D 3t .as on account of this that it .as said$ CBy li,ing together .ith a person, his ,irtue can be /no.n%D ()" #urther it .as said$ CBy ha,ing dealings .ith a person, his integrity can be /no.n%D 'n account of .hat .as this saidE 0a,ing dealings .ith a person, one comes to /no. him thus$ C+his fello. beha,es in one .ay if he has to do .ith one person and in different .ays .ith t.o, three, or more persons% 122 0is earlier beha,iour de,iates from his later beha,iour% +he beha,iour of this fello. is dishonestO he is not of honest beha,iour%D 3n another case, .hen dealing .ith a person, one comes to /no. him thus$ C3n the same .ay as he beha,es to.ards one, he beha,es to.ards t.o, three, or more people% 0is earlier beha,iour does not de,iate from his later beha,iour% +he beha,iour of this fello. is honestO he is not a dishonest man%D 3t .as on account of this that it .as said$ CBy ha,ing dealings .ith a person, his integrity can be /no.n%D (:" #urther it .as said$ C3n misfortune a person@s fortitude can be /no.n%D 'n account of .hat .as this saidE +here is a person afflicted .ith the loss of relati,es, .ealth or health, but he does not reflect thus$ C'f such nature is life in this .orld, of such nature is the upta/e of indi,idual eFistence, that the eight .orldly conditions /eep the .orld turning around, and the .orld turns around these eight .orldly conditions, namely$ gain and loss, fame and disrepute, praise and blame, pleasure and pain%D124 6ot considering this, he is grie,ed and .orried, he laments and beats his breast, and is deeply perturbed .hen afflicted .ith loss of relati,es, .ealth or health% 3n another case, a person .hen afflicted .ith the loss of relati,es, .ealth or health, reflects thus$ C'f such nature is life in this .orld T and the .orld turns around these eight .orldly
+he idea is that he spea/s or beha,es in one manner in pri,ate (.hen he may be fran/" and differently in contact .ith others (.hen he may ha,e ulterior moti,es"% 124 'n the eight .orldly conditions, see +eFt 112%
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conditions, namely$ gain and loss, fame and disrepute, praise and blame, pleasure and pain%D Considering this, he neither grie,es nor .orries, nor does he lament or beat his breast, nor is he perturbed .hen afflicted .ith the loss of relati,es, .ealth, or health% 3t .as on account of this that it .as said$ C3n misfortune a person@s fortitude can be /no.n%D (2" #urther it .as said$ CBy con,ersation a person@s .isdom can be /no.n%D 'n account of .hat .as this saidE Ahen con,ersing .ith a person, one comes to /no.$ CHudging from the .ay this fello. eFamines, formulates and brings up a problem, 127 he is a stupid person, not a .ise one% 1nd .hyE 0e does not utter .ords that are profound, calming, sublime, beyond ordinary reasoning, subtle, intelligible to the .ise% Ahen he spea/s of the *hamma, he is not able to eFplain its meaning, be it briefly or in detail% 0e is a stupid person, not a .ise one%D Hust as if, mon/s, a man .ith good sight, standing on the ban/ of a pond, .ere to see a small fish emerging and .ould thin/$ CHudging from its emergence, 12 from the ripples caused by it and from its speed, this is a small fish, not a big oneDQsimilarly, .hen con,ersing .ith a person, one comes to /no.$ C+his is a stupid person, not a .ise one%D 3n another case, .hen con,ersing .ith a person, one comes to /no.$ CHudging from the .ay this fello. eFamines, formulates, and brings up a problem, he is a .ise person, not a stupid one% 0e utters .ords that are profound, calming, sublime, beyond ordinary reasoning, subtle, intelligible to the .ise% Ahen he spea/s of the *hamma, he is able to eFplain its meaning, be it briefly or in detail% 0e is a .ise person, not a stupid one%D Hust as if, mon/s, a man .ith good sight, standing on the ban/ of a pond, .ere to see a big fish emerging and .ould thin/$ CHudging from its emergence, from the ripples caused by it and from its speed, this is not a small fish but a big oneDQsimilarly, .hen con,ersing .ith a person, one comes to /no.$ C0e is a .ise person, not a stupid one%D 3t .as on account of this that it .as said$ CBy con,ersation a person@s .isdom can be /no.n%D +hese, mon/s, are the four facts about a person that can be /no.n from the abo,e four circumstances% (2$19)"

(1" yath ummaggo, ()" yath ca a#hin2hro, (:" yath ca 'a.h"samudhro% (1" +he translation of this difficult eFpression follo.s 1BI .hich, in this conteFt, eFplains it by 'a.h"ga!esana, research into a problem or a >uestion, and adds that it refers to the capacity of /no.ing ho. to eFamine the subKect in>uired into (see n%4&"% ()" 1Ba$ 'a.h#hisakhara/a"!asena cittassa a#hin2hro, Cthe mind@s application to the forming (or formulating" of a problem%D (:" 1Ba$ 'a.h"'ucchana, Cas/ing a >uestion or posing a problemDO this may refer to the ability to as/ pertinent >uestions or to see a problem% 12 =mma((amna$, ummaggo% +he use of these .ords in this simile, in the sense of emerging, rising up, is probably an allusion to the earlier figurati,e use of the termO see the preceding note%

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"-. The !ro5th o* 7isdo&

+hese four things, ' mon/s, are conduci,e to the gro.th of .isdom% Ahat fourE 1ssociation .ith superior persons, hearing the good *hamma, proper attention, and practice in accordance .ith the *hamma% +hese four things are conduci,e to the gro.th of .isdom% 12& +hese four things are also a great help to a human being%129 (2$)27"

+hese are the four conditioning factors for the attainment of streamBentry (sot'attiyaga"% 3n Be, this forms a separate discourse, elaborated as in the preceding% 3t is significant that these four conditions of streamBentry are here regarded as helpful in the preser,ation of a truly human status%
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he Buddhist Publication Society

+he BPS is an appro,ed charity dedicated to ma/ing /no.n the +eaching of the Buddha, .hich has a ,ital message for all people% #ounded in 194&, the BPS has published a .ide ,ariety of boo/s and boo/lets co,ering a great range of topics% 3ts publications include accurate annotated translations of the Buddha^s discourses, standard reference .or/s, as .ell as original contemporary eFpositions of Buddhist thought and practice% +hese .or/s present Buddhism as it truly isQa dynamic force .hich has influenced recepti,e minds for the past )4!! years and is still as rele,ant today as it .as .hen it first arose% #or more information about the BPS and our publications, please ,isit our .ebsite, or contact$ +he 1dministrati,e Secretary Buddhist Publication Society P%'% BoF 71 42 SangharaKa 8a.atha Kandy, Sri ;an/a (Bmail$ bps`bps%l/ Aeb site$ http$aa...%bps%l/ +el$ !!92 &1 )): )&: #aF$ !!92 &1 ))) :7 9