alt Text Society Trasatarion Sent, No 2b THE BOOK OF THE GRADUAL SAYINGS (ANGUTTARA-NIKAYA) OR MORE.NUMBERED SUTTAS VOL. I (ONES, TWOS, THREES) F. L. WOODWARD, M.A. MRS. RHYS DAVIDS, D.Litt, M.A. hun ae Published by THE PALI TEXT SOCIETY, LONDON Distributed by ROUTLEDGE & KEGAN PAUL LTD. 1979First published 1992 Reprinted 1951 Reprinted 1900 Reprinted 1970 [Reprinted 1979 ISBN 0 7iu0 0154 1 © Pali Test Society ERRATA Page ds Jor ‘atrvng* road “avant” age 82 for ‘thong shoal! be plone ro shoot shoul have ‘rn hat pasa age’, Ch. 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We should have been first in the field, but a complete translation, entitled Die Reten des Buddha, into German by a German known as ‘Nyanatiloke, a member of one of the branches of the Monk- Sangha of Ceylon, has been published in Germany for nearly decade. That pious lay-Buddhiet the late B. R. J. Goone- ratno published the first three Nipatas in English in a Ceylon edition neatly twenty years ago. Ms. A. D. Jayagundare, Proctor, of Galle, continued the undertaking with a London dition of the fourth Nipita in 1925. But thero the matter hhugended, The former of theee two translators, in his Preface, expressed surprice that a century of growing interest in the Pali languege ‘had not produced, till the year 1880, a single ‘complete translation of one of the Sacred Texte” He meant prosumably a complete Nikiya or Vinaya. Tt ia true that Fausbéll's Dhammapada of 1855 was in Latin; Childers's ‘translation of the Khuddaka-pitha, however, of 1869 was in English and ‘complete.’ The more obvious t quogue were to ‘express wonder that eleven centuries of a more national, more vital interest in Pali has not even yet resulted, in Buddhist ‘countries, in a translation of the ‘Sacred Texte’ in their entirety into Singhalese, and has only after nearly as many ‘centuries resulted in a partial tranelation of the same Texta {nto Burmese, in printed form in Burma. ‘More pleasing than any such back-chat is it to weleome aa ‘our translator the one man most ft for the task—theman who ‘edited both the previous ventures and, in both, dealt with the ‘many Pali githds in English metrical form. As sole translator hho has come into his own in this new recension, and is coping with it a8 could no one elae known to me,vi Introduction washing me o contin wting Intron ein ane net endl Sajna Say ate Laon Redan haw tc to aps of ur cose ree ce nm te repose The word Angas retin! mo eno nl ow er eh ste of ton salar’ fre ene ana wid compen Bw 0 ng ie etc, oktueidentiton Sear Menno cle Be, Gee nies aa ets of he trations Makin Cle Soe ng worked mor or for wo the a i rkaSo Se Wonder hs collate ae ual wet to wok, many wer he ae ree we wil got no fonder’ Tren Com the cer eee nel in of Serine fora ‘id? ann te en wit fv fet of Went teh ae onler of And was not a“ gradual? in my Johnson, steps asin Dryden's afore the yenda prostate they adore? In gralual” we hud both an order and an increases of what more bed we need 2 And the word vas grateful to sense and ination. So‘ Gradual Sayings "it beeame, in the fest tro Niptas the Onc an Thom we have atte cma ater Not wey eadable mate, for ates wun never rade 1 e ea a. eal bok He ate uta af ha wl tobe call Mauki, oF water Mebane gaily cannes long which oat teaching cra py ie other wards, ealings for dicourse Tete vr teably baw boo wien fon thin mal ple) Tieng of dinars te ea atts Sah va late, aan, carving eters on rks aaa lta expansions The satance of the Maik ve ta ave ben alld to asthe Ede, or outline, Introduction vii such aa we find in concluding Suttas of the Majjhima Niky, the exposition itself boing called the Niddesa, or Discourse, ‘These heidinge my also he seen in the frst hook of the Ablhidhamma-Pitaka, in the Couplets called Suttantika, and, ‘agin, towards the end of the book, in the Suttantika-dukay Manyalso ofthe pairs and trplete in our volume are reproduced in the book classed as fourth in the Abbidhamma-Pitaka: tho Man-Designation : Puggala-paiiatti, where we may note ‘the waning significance in the individual man, who in India war the God-in-man, betrayed by the considering of him ‘under type-headings—a nev hord- psychology. come to certain important features in the translator choice of renderings. ‘The history of the renderings of Pali religious terms into the chief Buropean languages will one ‘day offer an interesting supplement to the history, in Pali reriptures, of the changing Pali words themeelves. It is now half a century since the translation of the most of the Vinaya- Pitaka and of the larger works of the other two Pitakas was started. Despite the high gifts of the pioneer translators, nothing were more unreasonable than, as I have ween upheld, to suffer theso men to create a ‘classic tradition’ in the renderiug of important religious or other terms. No man hus 90 to grope as must the pioneer, and he vould be the last to ‘sy today: ‘Tho terms I used for Pali terms are the best, [knowing and seeing us Lean today, as [could not then.” Not faich an upholder is our translator. He is a man ascending ‘the gradual,” And I wish here to draw attention to a few important changes for the better (as I think) whieh he has here introduced, ‘These are chioy four in number: hie renderings namely for (1) dlasnma, (2 jhdna, (3) sa- as profix, and (4) alan. (1) For diana he has discarded ‘ Norm.” Ido not know ‘who fret lit on the word ‘norm,’ ut [found it thirty years ago in some translation or other, and in the light of the Agra Suttants (Dialogues, HL), it seemed, to me translating, the best and truest word for that standard, of noblesse oblige, whieh the man of a certain breoding had'to maintain. Andviii Introduction. {Luset it in all my translations (was it not most useful t00, i poctic diction 1 But I came to se that, whereas « ‘maine aiming” is good and sound (as far 8 it gots) in a caste tradi- tion, itis not good or sound in religion. In religion, if it is maintenance only that you seek, then are you become hide- pound, petrified, dove with growing, the ‘creature of a Code.” No great New Word ever teaches just maintenanoes * Bhi: ‘Come,’ it says to man, ‘T will put a new cong into your ‘mouth; . .- behold! new things do I declare . . . behold! Twill doa new thing, Iwill make a way...” Here have we, in words on which we have most of us been suckled,! the vital thing in religion. And if dhamma or dharma be a term vital {n-a great religion, it will have this urge of the forward in rot of the standing still, the maintaining. It is the force o the Ought in this word that wemast get intranslating, We ha it in ‘duty,’ we have it in ‘conscience.’ Yet since neither term coincides with the ‘ oughtness in dhamma, itis better hot to render dhamma by the partly less, partly other of either Of these terms. Moreover, the word diamma thas in the history of Buddhism its history, When Gotam the founder fof the Sakya-sons’ snission started to teach, the word dharma ‘was there, though as yet little used. Deliberately, we are told, and told with utmost emphasis, he chose it to mean that immanent Godhead of his day: the Thou art That of the ‘Upanishads, Whom alone he held meet that he should worship Evidently there was here, in dhamma, no formulated doctrine, code of teaching, collection of Sayings yet meant, But this just what dhama bad ome to mean, when the Book of the Gradual Sayings was put together as a book, as « mass of ‘sccretions of different dates rauch edited. A man of Ceylon ‘rill now say, if you ask: What is Dhamma 1 ‘The Sutta- Pitaka,’ And one could not suitably render such an historic word by Duty or Conscience, Hence Mr. Woodward has ‘wisely decided to leave in Dhamma, as we leave in Nirvana (Widbsna), and as ke has, in Kindred Sayings, decided to Introduction ix (2) Injhtvahehas dropped trance’and taken over ‘musi I very greatly appreciate this decision, fr as yet we two are Alone in so rendering the word, and it doubtless amuses some. But if, for jhin, esate terminology be rejected euch as trance oF ‘cstagy,” it were almost more inexact to fall back, as many do, on terms of intallectuel concentration such aa ‘toditation.’” Even if we seek not to get behind the formulas forthe stages in jhina (eg. p48), those formulas rake it quite evident, thatthe end aspired to inthe practice ‘was rather an emptied than a fall mind, was moro of a tabula asa than discursive thinking. And meditation is surely the latter of these. But if we ty, as Ihave tried, to get back to an eatlir day than thooe intresting but decadent formulas, ‘we come tothe buried remains ofa practice witha very lve, positive object, when to get the attention elert, but cleared at all preoccupying, predisposing content—in other words, to set the very man listening and mately inviting other-world- intercourse—was of chief importance. Sati and the purged state (parivuii), chen, and only then, become in the formula fit terms. Andif the reader will refer here to p. 164, he will se that to have acces to the ‘dovaseat” (didésayanay) is to practise jhna. Musing, itis tru, is not an ideal term, but itis the safest, if we are going to find our Saya beneath ‘our monastic later editing. ‘Aun, and in this connexon itis cheering oaee Me, Wood ward's rendering of the phrase paraio glow as‘ voice from nother vn 7) a hen dnt we have ere a tradition of which the Commentary, voicing & ‘tr in donee ws, ad lt cous We soa compare the phrase with another, probably also of paychic significance: ‘ Uttered the Piriyana (of the Sutta-Nipita) by the voice, sirens, posily as “inspired,” since for ordinary utterance other words would have been use? sll Paiwond with (co a prefixare treated with much jcence by commentators and by translators of our day. ‘Thus it may be given merely a comitaive force in se-ppat,x Introduction Inn of wins fe held vo mean “own” a nay or 'gnod” et) in shan, oppure, 8 seetaca tp 28, votare to ink hat pilin wl see evtiayn conten with tse elititien 1 think tht wee compounie wl be edged oe oe of two mens Sea'ho me, Biter it means a comitaive ration, 18 sa, “eum ey nthe body being sie endear t means 98 ites, such in Gentrlves to retzs by th exe We have no good eSpafee ore eve the a ema" wery? tu" very 88 Pity man's ae eri cra’, or Burs °The man’s Sinan ra that Mead in taht, aman as ppurion {e0, coe)! oi complex personality in ayy ox Bi tr event saat, o his idling vine monitor te dntrayonin of the Upnisads) in oeddhamn, taker ee Ate fetes ad ehe ings for him most wrth while are wane ew unity. And Tas profoundly ghd. when Tir Woodward chow to render snddhanina here, ot by "he rea tetne’ but by tue Dhamma” by eavingin the Fri compound : {Lay wehave ee the Indian, no the Baropan way resteting word vin other wor, weave ot nyse ‘et! yom, hima, we have the pronoun reject Tee gut Indian, we shoud have abo to drop the astile Rye’ bot his woul render the unfaniar ion more naar withowe making t more aosrat in meaning. But Meeeetanere ignore that which for the Kain, ie bid reepente dna und as lin bein it fr many contain eee tine blr the bith of th Skya movement, when teigorng they rene sich © een ab tpi ltnny wpatada, not ax hrs (p82, "Th el a0 upraie he sal thereto * Te ame il tae (Osmo by as er act man Vous (Syentoka), they do 08 ran Westra retest ete nto the pregeant mean 1 Worty pron te. ‘he word in vashst enna, Bat sy alten throughout the work, Teese Waist Introduetion 7 such a sentence boro, will not aay, for the medispval readers of the Pitakaa, Int for the men to whom suck a sentence, long before that time, we spoken as oral leaching, In the two ltter translations we understand in our way, but we do not understand in the Indian, the old Indian way. In our way we Ihear & wise man, it may be, ora priest, talking inthe idiom of the conscience, We do not hear Gotama saying to his cousin: “The Divine Man within blames the man for this.’ But this js just what religious men were saying in their day, and this is ‘what that great Kinsman meant when ho spoke in that idiom ‘to Ananda, ifthe record be true, We come a little near it in our Sir Thomas Browne's words: ‘There is a man within who isangry with me!” We here get away from the too impersonal “conscience; we are near the Indian conception of the Man within, the true Kinsman, the God to whom the man is by ature akin, And this duet of attdavtanena, the Self with the self, isa rmusio of the old, the original Sakya which may be said to be almost lost, save in the Dhammapada and the Anguttara. ‘See how truly Indian, and how unlike the Buddhism of Ceylon sand Burma are such lines as those in the Devadita Sayings, p. 182 f,, where the heoding of Dharma, the divine monitor within, is hymned: The Self in thee, O man, knows what is true or false: Surely the noble Witness, er, the Self You do misjude, in that when sin is there You do conceal the Self within the self ‘ofollow such word-play as thia we must, with the Upanishadie ‘teachers and tho frst Sakyan teachers, bring God from heaven ‘to dwell in man as man, one in nature, but with a difference ‘immeasurable between the divinely actual and the humanly potential. Such terms wore not then and there on their tongues; the nearest our book gets to them is in auch words ‘8 app" atumo, the little self, and mak’ att, the great self How far are we here from the (later) anatid dogma ! ¥. 287. ‘The Rh. D. and 8, Pali Dictiona [rete and hus ovetlcokod this mahal mahi,xii Introduction One word there was, howover, to bridge that difference immeasurable, and that was bhava, Bhaoya, bhavyaté, or Be- ‘coming. And whereas in these three Nipatas we see both the Upanishadic Self still surviving, enshrined in Sayings which have escaped the tampering of o later, decadent attitude, ‘whereas we eee Dharma, now in ite older meaning of the God ‘onition within, now in its exteralized meaning of s forma lated teaching, of a code, it is the bridge of the man-as- Decoming-That Who, at his very root, he is, that we see already half-ruined, How much in ruins will the reader let mo briefly show t for here is matter of great interest ‘Consider the end of the Sutta ‘ Makichali' (pp. 2981). The teaching, dumped in all its libellous nature on the Founder himself, makes him liken ‘ becoming ” to several foul things, intolerable even in the smallest quantity. But see how ‘obviously these last four smiles are a gloss, added to the rest ‘and differing from the sentences having a refrain, vhich go before ! Consider the Sutta ‘Becoming’ (pp. 208 f.): here is no appended gloss; here there would appear to be deliberate categorical turning-down of becoming; but only at first ‘tie, when the forbidding word ‘ craving" ie seen ked with becoming. Actually, there are few such precious, relatively ‘ unedited” Suttas left in the Nikiyas, Let us listen with Sakyan, not with Buddhist cars. ‘Ananda has come to join his cousin, leaving Kapilavatthu with five kinsmen (Vinaya Teds, iii, 228 f.). Ho finds him ‘teaching the Many, that life is long and of many worlds—a ‘very journey of the long Way—wherein a man can have one opportunity after another, as he wants and seeks now this, now that, to grow, to become That Who he by nature already is. ‘Dust what do you mean, Kumara, by your “ becoming!” Thear Ananda asking. And the Man answers to this effect: “Kumara, to get becoming, we must have worlds in which to Decome, and we must have the power to act, to behave (80 that in acting we live our becoming). We have, as we are taught, worlds of sente-experience, and better worlds of the Seen (Rips), and better worlds beyond that (Tat-uttarig, Tntroduetion xiii ¢f--19)). But we must alo have the wantingto-beoome (better than we asyet are. “Head no word for wil”) So itis as if conduct were the feld of your tiling; you the ou. ‘ving maa (vidna) ato the seed sown nit but your wanting: to-become—that is the needed rain from heaven, the brook you tun into you fel, the morning dew. In that you want to become, in that you mut in the long run become, you the seed are reborn in thie world and that Tein thu that beoom- ing goes on. “Here is the very Gotame the Man her is the Sakyamun uplifting the faltering blanye of the contemporary Brahman ‘teaching; bringing it out to the Many: Gotama of the Way ofthe Words; Gotama of man's Becoming gusrante of man's tltimete perfection CGotama of the man atthe sno of divine saturation, nig nd aig dar roiture in hs will to be ever seeking tog, toe, what he has not yet, isnot yt Seen “Here ie no foul word applied to Becoming; here is Becoming shown asthe very hall-mark of man's rightaf way through the worlds, I wish we English had a betver word for blawa or Bhaoya, And yet they, who have a word equally fe, ‘hasnt int ado al oc eo Dasein’ for ‘Weeden.’ Dascin! ‘there-bing!"—it i no better than ou poor *beeoming "may, itis nt neatly god, Dasein is atc; becoming” in atleast dynamic, movement, Plato's ines, push, ton, lacked a better word. Once gin in thi interesting Nipéta we seo Becoming srerging asthe aching. Inia the ntl lew the nas and in nother version oft which follows (p. 172). The Sakyamnun is giving his interviewer a criterion in any aman’ teaching, by which they can now heist be followed ‘ornot. "The eiteron isd tobe, that each hearet can know for himself whether the teaching in question ie such that, if followed, the adherent will become the better man. The send for hich thin terion nt bo aba ae ‘reprt, tradition, hearay, logic, theory” andthe like, or “teas i te becoming (Bryer. In ther “aman may teach thatthe nature of mun is not Satxiv Introduction (C*being.” an attribute ascribed to the Divinity im man), but Bharya. He way teach what apparently is in conformity ‘with my teaching, And yet if he teach this without insisting that the life ie the test ofthe becoming, follow not that man."* Once more I would utter my gladness to see this rendering in the present tranlation, for hore again we two are alone ‘The German translation has ‘nicht nach dem Scheine de Wirklichluit,’ which ia only got by putting a new meaning into harye, via, reality. But this in Pali would be straripat for sacca, or bhi, not Bkawya- (or asin the Commentary ‘habia =blanyo). The English translation (Gooneratne's) both too redundant and fe to enable a construer to pin it down to the Pal text. The commentator, agai, would ex Plainitinadifferent way. He poraphrasea by: ‘ Donot agree because you deem the monk (teaching) is bhbfario, “has ‘he air of becoming,” hence it eit to accept his talk” Now ‘the word Dhaba i fairly frequent in the Suttas and eppears to mean simply ‘capable, ft for, posible” And this appar ealy expaine away out ‘becoming: ‘ho seons a capable ‘man; let us accept him.” Buti we can suficint transport ourselves back toa day and a new gospel, when and in which a man’s worth, « man's credentials were expressed in ferms Of that gore, we find our becoming not explained away, but Inade the very ground of sound teaching or sound anything tae. X, in bhabbe ot Bhacya meant X. is a Becoming man, fr, as we aay, is 8 coming man, a coming‘on man, If the consistent early Christian might be namod an Agapé-men, tually might the consistent Barly Sakyan have been called Bhabbo,a Becoming:man, And thus, though Buddhists and teansators overlook it thilitele word for progresive ficiency inthe man is telling us more about the Sakyamni's Now ‘Word than do all the manual, Tein to thete three central words ATTA, the man, the self, os both divine and human; pxAawata, the divine elf admon- ishing, guiding, wd HAVA, the way of the human slf expand- ing to the divine eelt—that we need to pay utmost heed in reading these Sayings with their long history of epoken word Gf timate an, 2, Introduction xv revised word, revised written word. Let the reader have ever in mind that as he reads he in pacing the streets ofan carly medieval city, where the older city les beneath hi feet oF in seen aa a fragment of wall enfrarued in later walls. For the rmost parti tthe city of the monk that stands about hima. Yet intheoldcity not wholly dead. Weshow heresome fragments; bbut beyond these he may yet witness in the ways ani the walla the surviving spieit of the fist. architects—namely, in the repented injunctions to ‘train’; in other words, to make-become” the very man, in conduct, in character, in progress. vay hi vo bhikkhave sibthitabhay “Verily thos ‘there for you, monks, to be taining: keen shall he our desire to take upon us the traning in Tif, in thought, inthe man, the spirit!” The fiery word itself of the urge, tho ~ tora, keen, ardent, is. oreation, in religious diction, of the Sakyans, for itis nonexistent in Brahman literature till we fnd it in 4 single instance in the late MukticUpanishad, in a phrase suggestive of Sakyan influence: bhdvitay Goray sayy ere in no crushing out of “desire” such asin mandated in the Four Truths, and with which Boddhiam has become so closely associated. That Buddhism does teach the killing out ‘of desir is there explicidy said; and that desire is there called ‘tapha (craving), not chanda, as in these biddings, does not help matters much. For the Truths leave in no saving clause for ‘the teaching of a heslthier form of desire. Tein true that in ‘the Fourth Truth, to which the really central teaching of the Way became relegated, effort (viriya) is advocated, But effort ie ulcome of desire ; and if the monk-editors had seen in their teaching, as they had come to understand it the cardinal ‘importance in gospel of becoming—vi. of epiritual progress —of desire (or, a8 we can say, of ‘will’)they would have made tibbachanda, ‘keen desi,’ at last as prominent in their ‘four truths” as they made that “Keen desire’ which they called tanh (craving). ‘And there were we taking up the cudgels on behalf oftheir ‘monk teaching, and denying that: Buddhiam taught extir- potion of desire, when it was entirely the fault of echolastioxvi Introduction Pitakan compilers that we had need to do so! Surly, if ever there was a gospel of ardent will preached to men, derpite the lack of that strong, adequate word, it was the message of the Sakyamuni. Need of faith it taught; is ever religion, greatest ‘adventure in human ken, without that need ? Need of know- ledge it taught, for where we know, we have got in our quest Deyond faith. “But above allt taught the need of keen desire of the strenuous will, the ebief need in the quest, in Sakyan. terms, ‘to attain the not yet attained,’ the need to become That Who the man already potentially is. It is verily ‘in dependence upon becoming.” as the Defender of the Man taught in Asoka’s day, that the magn stands fra, that the man persists, that the man holds on in the Way.* -A.word more on two minor points Tn the tts following that on * Becoming (p. 204), where the title ¢ * must not be understood in the stronger ‘modern altruistic sense, the reader should note the word vibhajaseu: ‘diatinguish " or “analyze!” which comes into such sudden prominence a8 a * party-ory "—vibkajavadin— at the Third oF Patna Council. The context here is analogous to that in Majjhima, ii Sta, No, 99, where the Teacher calls hhimaelf « distinguisher, not a generalize. Tn the Sutta called The Fool (p. 87), I think that Mr. Wood- ward's rendering of balata, panditato by the ‘ablative of reference’ (which is practically always correct for this form of the ablative) ia more correct than Neumann's or Lord Chalmers (in the duplicate, Majjhina, ii, Sta.9)—not ‘from the fool,’ ete., but ‘as to the fool . .. as to the wise.” His rendering helps to show that we seem to have here, as T suggested in the J.R.4.S,, 1926, p. 304, a mutilated simile. Tt js an unvarying feature in Gutta teaching, that if a religious ‘or moral antithesis be illustrated by « parable or simile, this will also be presented by way of antithesis, Thus here: houses of straw (the fool) catch fire when certain other- wise fashioned houses the wiee) do not. We seem to want in the Pai, after dahat, a dropped out atha ko pana agirdni 4 Bhaway niga. Point of Contronerey, p50 Introduction xvn «ma dahati As it stands, the foree of the contrast is weakened. Ii the reader has the Kindred Sayings, and will consult iv, pp. 119, 120 (Sayywa, iv, 185 f), he will see the ‘same simile correctly given. It is worth noticing that the Anguttara Commentary knows nothing of this other version, ‘and is quite uncrtioal and unenlightening. Other points of interest I omit, for Thave been more lengthy ‘than hitherto, ‘This in conclusion: T have touched on ‘emphases in this venerable body of sayings which are unlike ‘tho emphases mainly met with in the Pitakas, The rule in the Pitakas is, that we never go far without stumbling on ‘enicoa, duktha, anata: "impermanence, il, nowsell” But in these three Nipitas we do not find the first, we have to hunt for the second, and of the third, so far is the self from being 1 negative quantity, that we find him a Someone who may be given authority (p. 190), is to be warded and made pure (p. 132), isan inner Witness. And T have called this an older music, older because it obviously could not have been the Durden of a later melody. You cannot see the editors, the teachers of a day when those three heads of doctrine had ‘come to the fore, approving such an older quasi-Upanishadie attitude toward the self as thi the inner Sef of all. The overseer of karma, in all abiing, The Witness . . . (Shwetisvatara, 6, 11) being added or inserted. Some reason there must be to account for these surviving passages. In the subsequent ‘Nipitas it will be een thet they are not repeated. One day historic imagination will begin to get to work on the Pitakas, and it may then be we shall better picture that sgreat Eistedafod at Patna about 250 a.c Tt was a bookless world there; moreover no expert in one group of sayings knew much about other groups. Let us nov picture one such learned ‘Thera of the Revising Council given the task of standardizing 1 In the Bali, afer roots, * bat dove aot bara! 4 Soo ay Sabys, or Buddhiat Origins «Saka in Conferenon.”xviii Introduction ‘the sayings, in our three Nipitas, from the varying versions Drought. by repeaters frou diferent settlements, (eda). Let us suppose he is st heart a Mahisanghika, « Defender of the Self, oF Man (puggalavidin’ but has hidden bis con Vietions lest he get into trouble with the majority on the Coancil. Can we not ee how glad he would be to preserve thove sayings with which he was in sympathy? Monks were ‘very human then as now. The rest of the reviters might not be aware of what he was approving. But he would eee to it that the repeaters, the bhdnata's, ofthese snyings, returned to their various settlements well primed with the standard version made euch by his authority. Let it be remembered that, some five centurie later, a Mahisanghika version of the Vinaya was the only one that Fa-Hien could procure in India A. F, RHYS DAVIDS. Of, Point of Contronerny, pp. abe 8 PREFACE ‘Tus new series of translations is not altogether fresh ground {for me, as some twenty years ago, when in Coylon, I assisted the late B. R. Gooneratne, for many years local secretary of tho Pili Text Society, in preparing hie translation of the frst volume. It is now I think, long out of print, Tn my then translation of the githis I have found several errors. Again, in 1995 T edited Mr. A. D. Jayasundera’s translation of the second volume, which was printed at Adyar, Madras, under the title of ‘ Numerical Sayings.’ This second volume T am ‘now retranslating for thi“ Gradual Sayings’ series, The third volume is being done by Mr. E. M. Hare, of Colombo, Ceylon, who has spent much time and labour on Vol. IV, now typed out and ready for the press, but awaiting its ture, He has, moreover, done some part of Vol. V. These last. three are of considerable length. The time of their publication depends entirely on the amount of funds coming in to the Society for this purpose, As to the title agreed upon, T have left it to Mrs. Rhys Davids, who suggested it, to discuss the question in her Introduction to this volume, FL. WoopwakD, Noweuus, Tasmata, a0,CONTENTS, ‘THREES PART 1.—THE ONES Te FORM, ANDTHE RUST = |e H. ABANDONING THK HINDRANCES =| | Mm muenmactame sd Wom usr - = V.TME MIND DIRECTED AND PEILVCD = 0-5 ‘vi TUE FINGER-SNAP- +8 vu. uymrornic mrronr = ss VILL. YRIENDSHIP WITH THE LovELY - === 10 1% RARNESTNESS, ETC. = = xa, INA FouRPOLD way = ss xb. Nor Duaanca (a) es eeseeeeistee ee teraS- XL, Nor Dmaaaca (2) A + 2B XI, UNPARDONABLE OFFENCES = =e XIIL. THE OXE PERSON ates eeennaeeaig XIV. PREBMINENT ONES =. 16, XV. THE IMPOSSIBLE - Seaton: XVI, THK ONE THING = eure steay, XVIL THE SEED! > Soar XVI MAREHALI= = See eeeeeeeag mi mMING = xxowmusina(@) ©. ee von ow musing @) = 8D PART I1.—THE TWOs PUNISHMENTS eaetietevas piseores = a muB Yoo : ot OF TRANQUIL MIND + 56 oncommams =} ) te 6xxii Contents XV. ON CONDITIONS, BTC, = PART IIL XVI. THR UNCLOTHED soe Inpexts: a 4 6 7 ® » sl 8 2 82 ct a 102, m4 133, 138, 1st 195 208 219 2st uA 21 + 210 212 aT 282 284 THE BOOK OF THE GRADUAL SAYINGS (ANGUTTARA-NIKAY A) Honour to that Exalted One, Arahant, the Fully Enlightened One THE BOOK OF THE ONES, TWOS AND THREES PART I ‘THE BOOK OF THE ONES Cuarrsn IL—Fonu, §§1-10. Form and the ret, ‘Taus have T heard: On a certain occasion the Exalted One was staying near Sivattht, at Seta Grove, in Anithapindila’s Park, Then the Bxalted One addressed the monks, saying: “Monks.” “Lord,” replied thowe monks to the Exalted One, ‘The Bxalted One aaid: “Mone, know of no other single form by which a man’s heart i to enslaved as itis by that of a woman. Monks, a woman's form obsessos! a man’s heart. Monks, I know of no other ingle sound by which s man's heart is o enslaved as itis by the voice uf a woman, Monks, » woman's voice obsesses a ‘man’s heart, Monks, [know of no other single acent...savour. touch by by the soent, savour . Monks, the scent, savour and touch of a woman obsess a man's heart. Monks, I know of no other single form, sound, scent, savour * Clay pariyadiya Wiha. Of 8.4285; KS. i 7m2 Gradual Sayings frext i 3 ‘and touch by which » woman's heart is so enslaved aa it is by the form, sound, scent, savour and touch of aman. Moy ‘8 woman’ heart ie obsesced by these things.’ Cuarrer I §§1-10, Abandoning the hindrances, “Monks, I know not of any other single thing of such power to cause the arising of sensual lust, if not already arisen, of, if arisen, to cause ite more-becoming and increase, as the feature of beauty (in things) Tn him who pays not systematic attention® to the feature of beauty, sensual lust, if not already arisen, arises: or, if already ariten, is linble to moro-becoming and inorease. ‘Monks, I know not of any other single thing of such power to cause the arising of malevolence, if not already ariten, or, if arisen, to cause ite more-beooming nd increase, 08 the repulaive feature (of things)-* Tn him who pays not aystematic attention to the repulsive feature, malevolence, if not already arisen, arises: or, if arisen, it is Hable to more-becoming and increase. ‘Monks, I know not of any other single thing of such power to cause the arising of sloth-and-torpor . . . as regret, drowsi- ‘nea, languor, surfeit fter meals and torpidity of mind. In him who is of torpid mind, sloth-and-torpor, it not already arisen, arises, and, if arisen, is liable to more-becoming ‘and increaoe. ‘Monks, I know not of any other single thing of such power to cause the arising of excitement-and-fiury, if not already ariten: of, if arisen, to cause ite more-beooming and increase, ‘as nou-tranquilty of mind. * Kamaorhendo, par. by Comy a6 Kmane » .kima-rigo, bine: sand, kimaonh’. T Subha nmin, pr, by Comy. a8 rdpasihiniyan drammanay. Cf. Os KS. , 8 ms Pe of Cy App. 387 "Yonso manasikiro. Cf. Budd Paycholgs, 1283 B.S. 4 Patghenimils(f anibhan.)anitay, Comy 8 12.84) The Book of the Ones 3 In him who is of troubled mind arises excitement-and- flurry, if not already arisen: or, if arisen, it is Fable to more- becoming and increase Monks, I know not of any other single thing of such power to cause the arising of doubt-and-wavering, if not already arisen: of, if arisen, to cause ite more-beeoming 1s unsystematic attention, In him who gives not systematic attention arises doubt- aand-wavering, if not already arisen: or, if arisen, it ia inble ‘to more-becoming and increase, Monks, I know not of any other single thing of auch power to prevent the arising of sensual Tust if not already arisen: of, if arisen, to causo its abandonment, as the feature of ‘ugliness (in things) ‘In him who gives systematic attention to the feature of ‘uglines (in things) sensual lust, if not already arisen, arises not: or, if arisen, it ie abandoned. ‘Monks, [know not of any other single thing of such power to provent the sising of malevolence, if not already arisen: or, if arisen, to cause ite abandonment, as the heatt’s release through amity? In him who gives systematic attention to amity which releases the heart malevolence, if not already arisen, arises not: or, if arisen, itis abandoned. ‘Monks, I know not of any other single thing of such power to prevent the arising of sloth-and-torpor, if not already arisen: of, if arisen, to cause ite abandonment, as the element, of putting forth effort, of exertion, of atriving In him who energetically strives, sloth-and-torpor arises not: or, if arisen, it is abandoned, ‘Mons, I know not of any other single thing of such power id increase, 4 Ambhacnimiton. Of. Vir. Mapp. 247 ft; Buddh. Poyh. Bd. 60-30 (Phe Fou! Thing) Mata edovimut, aprouding sbrosd the walle ofall being.” y. Cf 8. i, 205 and the formula ofthe brahma-eohira, Tranbha,nibioma, parabioma dha Of. KS. ¥, 64; Pals, m34 Gradual Sayings prexr is 4 ‘to prevent the arising of excitement-and-furry, if not already arisen: of, if arisen, to cause its abandonment, as tranquillity of mind. In the tranguil-minded excitementand-flrry arises not: o,f arisen, itis abundoned. ‘Monks, I know not of any other single thing of such power to prevent the atising of doubt-and-wavering, if not already arisen: of, if arisen, to cause ite abandonment, as systematic attention. In him who gives systematio attention doubt-and-wavering ‘arises not: or, if arisen, it is abandoned.’ Caarren TIT §§ 110. The intracabie. “Monks, [know not of any other single thing so intractable! fs the uncultivated mind. The uncultivated mind is indeed ‘8 thing intractable, Monks, I know not of any other single thing so tractable fs the cultivated mind. The cultivated mind is indeed a ‘tractable thing. Monks, I know not of any other single thing #0 con- ducive to great loss as the uncultivated mind. ‘The un- cultivated mind indeed conduces to great loss. ‘Monks, I know not of any other single thing so conducive to great proft-as the cultivated mind. The cultivated mind indeed conduces to great profit. ‘Monks, I know not of any other single thing #0 conducive to great lows as the mind that is uncultivated, not made ‘Tho uncultivated mind indeed conduces to great , Dhp. cap. 3 (Cita-Vego2). * Apatbhaiay, ace. to Cony. "® mind involved in the round of rsbisth incapahe of leaping up to of taking dalight a, wawordly thing, such su the Way, Nibbana.” Com. quote the Elder Phos: sien asnying:' The mid that ison the Way i cultivated, made lcd or manift, 13,86) The Book of the Ones 5 Monks, I know not of any other single thing so conducive to great profit as the mind that is cultivated, made lucid, ‘The cultivated mind indeed conduces to great proft ‘Monks, I know not of any other single thing so conducive to great loss as the mind that is uncultivated, not made much of, ‘The uncultivated mind indeed conduces to great loss. ‘Monks, I know not of any other single thing eo conducive to great profit as the mind thot is eultivated, made much of. The cultivated mind indeed conduces to great profit ‘Monks, T know uot of any other single thing that brings ‘such woe! as the mind that is uncultivated, not made much ‘of. ‘The mind thet is uncultivated, not maade much of, indeed brings great woe. Monks, T know not of any other single thing that brings such bliss as the mind that is cultivated, made much of. Such a mind indeed brings great bliss.” Cnarven IV §§1-10. The untamed, (In this section the same formula ix repeated for The mind ‘untamed and tamed, uncontrolled and controlled, ied ‘and guarded, unrestrained and restrained, concluding:—) “Monks, tho mind that is tamed, controlled, guarded and retrained conduces to great profit.” Cuarren V §§ 1-10. (The mind) directed and pelluid.® “Suppose, monks, the spike of bearded wheat or bearded barley® be ill directed. When preated by band or foot cannot possibly pierce hand or foot or draw blood. Why not ? Because the spike is ill directed. * Ronding with Comp. duthdeahay: the variant in divahoy. Cf Si. 70, *deshenna= withoat covering” Here it would refer to water without sou om ie euraca, asin the sn given blow. Gf 8. ¥ 10; KS. , 9 (ol view, rightly or wrongly directed,6 Gradual Sayings rexri, 8 ust ao, monks, it cannot be that a monk of ill directed rind wil pieroe ignorance, draw knowledge, realize Nibbina, Why not 1 Because his mind is ill directed But auppose, monks, the spike of bearded wheat or bearded Daley in well dzeted. When prewed by hand or foot itis certain that it will pero hand oF foot and draw blood. Why s01 Because, monks, the spike ie well directed ‘Tost eo, monks it i certain thet the monk with « mind that is well directed will pierce ignorance, draw knowledge, realize Nibbana. Why sot Becouse, monks, his mind wall ditected . ‘Now here, monks, with my own thought embracing hi! ‘Tam aware of « monk whose mind in corrupt. If at this very time he were to make an end, he would be put into Purgstory according to his deserta® Why so? Because of his corrupt rind. In like manner, monks, it is owing to a corrupt mind ‘that some beings in this world, when body breaks up, after death are rebora in the Waste, the Wooful Way, the Downtall, in Pargatory. : Now here, monks, with my own thought embracing his, Tam aware of a monk whose mind is pure? If at this very time he were to make an end, he would be put into heaven sccording to hin deserts, Why 20? Because of the purity of hie mind. Tn like manner, moaks, itis owing to « pure rind that some being in this work, when body breaks up, fatter death aze reborn in the Happy Lat, in the Heaven World. ‘Suppose, monks, a pool of water, turbid, tired up and * Cede etrpariea » Yatttotayr=yuthd hort Maple Comy. Cf. alto ML. iy Th, whore Comp. al interpeets ath miraya- pele thant irae hat, “Jowt an bought by the guardians of I Cf. 8.4, $26, theta, inhece omy inilent. Gooneratns, followed by Jayasundera (A. ti 71, Traos, ‘likes loud lad down, Tn translating asonding to bis deserts (anit fe were yathdraay) I fll the Pilk ict. a, but the word in (becute, At text 202 1 have noted thet it may rafr to the casting ‘la tron die * Gadiha-pusidena posannay. Com. 45,56) The Book of the Ones 7 muddied. ‘Then a man who has eyes to se stands upon the Tank. "He could not ace the oysters and the shells, the pebbles ‘nd the gravel as they ie, oF the shoals of fh eat dart bout.’ Why not? Because of the turbid state of the water. ‘ast oo it is imposible for uhat monk of whom I speak to understand with his turbid ming either his own prot or that af othere: imposible for him to undermtand both his own profit and that of others, or to realize sates aurpasing those of ondinary men, the excellence of truly Ariyan knowledge and insight? What is the euupo ofthat Te isthe turbid nature of his mind, monks. But suppose, monks, a pool of water, pallucd, tranquil ‘and unetired. "Then a man who has eyes tose, while stand- jing on the bank, could see the oysters and the shells, the pebbles and the gravel as they lc, and the shoal of Ssh that dart about. Why so? Because’ of the untroubled nature of the water, monks. ast ao itis pombe for that monk of whom T apeak with his untroubled mind to understand either his own profit or ‘that of others, both his own prof and that of other it ia possible for him to realize stats surpassing thoee of ordinary men, the excellence of truly Ariyan knowledge sod insight. What is the cause of that 1 ‘The untroubled nature of his mind, monks. ‘ust ss, monks, ofall the diferent eorta of tees the phan- dana is reckoned chief for pliailty and adaptability, even 0 do T know of no other single condition so conducive to ita plablity and adaptability ss the cultivation and making much of the mind. Tadeed, monks, the mid that is eulti- vated and made much of becomes pliable and adaptable Monks, I know not of any other single thi 80 quick to Of Dia + Com. “overgrown by the fiw hindrance.” * Usarip manvasedhammnd, Ls. tho fruite of rane insight and Way. Comp euing pheslona with MSS. and Com. for cndana sandalwood) of tort and Tika. . calla it Adina corti (Sinhalton Kolo).8 Gradual Sayings (rext change! ae the mind: insomuch thet it is no easy ching {0 ‘llustrate how quick to change it is This mand, monks, is luminous? bt it is deBled by taints that come from without; that mind, monk, is luminous, vt fo cleansed of taints that come from withoot.”> Cuarren VI §§ 1-10. Phe fnger-mnap. “-Thie mind, monks, is luminous, but itis deed by tains thatenme (rom without. But this the uneducated manyfolk va evtends not anit really. Wherefore for the uneducated hanyfolk there is no cultivation of the mind, T cleo, ‘That mind, monk, is Yominous, that come from without. This the aevfertandeaait really is. Wherefore forthe elucated Ariyan “ioiple thro isealtivation of the mind, I declare, ‘Meaha if for just the lating of a inger-napt » monk i= ages» Whonght of goodwill, euch an one i 0 De cals ® Gules Not empty of reeult is his musing He abides doing mon vaste's bidding. He in one who takes good advice, and the eata the countzy’s slms-food to some purpose, ae eau Laay of thot who make much of such » thought ‘Mtns if for jost the lasting ofa fingor-nap # monk cult eter a thought of goodwill, euch an one is to be called ® wae Not empty of result is his musing. He abides doing monbaster’s bidding. He is one who takes advice, and hee cate the country’s slms-food to eome purpose Wbety nt wy 285 Hagen, BT: 7 Taka-pariae. Cf. Budd. Peach Pua of Contr 326; ME 14, 106 Bapoo-i 1, 185. Aree La sadvenitions? Thi thts tap, dep K-87, 1 Comye ers to Ml 103. cima gihinocalueca-, apariceatijhane. Comy ee tron in vale Comg. Cf. Hx 9; Dip. 308: eter fr bia who lives onworthily “hte ot all to avellow ride tt the food the country gives in charity's ‘and below obap. =. 16.85) The Book of the Ones 9 oe ts ell era ring ep so he ats th country's lawl tome Perrone ‘What Spree ae ‘thought ee as at cast eee eat satineatiers comer Sees eiceer eae eerste Sere do arise, and good states, if arisen, do wane. 4 ante car el ge ee eee ee LSE ST ce one See do arise, and evil states, if arisen, do wane oe ° Th a gmt re etek oreme coe Lene Sc raren oer states, if arisen, do wane a ce curses VIL 5140, Breyer “Monk, Tknow not of any oter anyother singe thing of ach power Lain te aig gn te etn sing tater lend arinen an energetic oferta him who * Of, Dap ise10 Gradual Sayings ext i 14 makes energetic effort? good states not yet arisen do and evil states arisen do wane. (Che same formula for) Evil states and greediness ‘good states and wanting little: evil states and discontent good states and contentment: evil states and unsystematic fttention . . . good states and systematic attention: evil states and diseomposure . . . good states and composure: ‘evil states and bad company. ‘Monks, in him who keeps bad company evil states not yet ‘arisen do arise and good states already arisen do wane.” Cuaprer VIL §§1-10, Friendship withthe lovey, “Monks, T know not of any other single thing of such power to cause the arising of good states if not yet arisen, or the ‘waning of evil states already arisen, as friendship with the lovely In one who is a friend of what is lovely good states not arisen do arise and evil states already arisen wane. (The same formula for) Evil states and devotion to evil states, lack of devotion to good states: good states and devo- tion thereto, lack of devotion to evil states. ‘Monks, I kuow not of any other single thing of such power to prevent the arising ofthe limbs of wisdom,°if not yet arisen, ot, if they have already arisen, to prevent their reaching fulflment by cultivation thereof, as unsystematic attention. In him who practines unayetematic attention, monks the limbs ‘of windom if not yet arisen, arise not: and if atisen they reach not fulilment by cultivation thereof, (Che reverse for systematic attention.) Of slight account, monks, is the los of such things as rela- tives. Miserable indeed among losses is the loss of wisdom.* * radar. + Gf.8. 0, 2038, 2 The Ljiangd are soven. OF. 8. ¥, 63140; KS. 4 Pajtithaypacchinay,limakay, Com + Pata, 8.66] The Book of the Ones n OF slight account, monks, is the inctease of such things as relatives. Chief ofall the increases ia that of wisdom. Where- fore I say, monks, ve should train yourselves thus: We will increase in wisdom. Ye must train yourtelves to win that. OF light account, monks, isthe loss of such things as wealth, Miserable indeed among loses isthe loss of wisdom, OF slight account, monks, is the increase of such things as wealth. Chief of all the increase is that of wisdom. Wher fore T say, monks, thus mast ye train yourselves: We will increase in wisdom. Ye must train yourselves to win the OF slight sccount, monks, is the loss of such things as reputation. Miserable indeed among lotses is the loss of wisdom." Cnarren IX $B LIT, Barnestnese, ete. “Of slight account, monks, ia the increase of auch things 1s reputation.? Chief of all the increases is that of wisdom. Wherefore T say, monks, thus should ye train yourselves: We will increase in widom. Ye must train yourselves to win that. ‘Monks, I know not of any other single thing that conduces to such great loss as does negligence. Negligence indeed ‘conduoce to great lose. ‘Monks, I know not of any other single thing that conduces to such great profit as docs earnestness. Karnestness indeed ‘conduces to great profit. (Similar suttas follow of) Indolence . . wanting much . .. wanting little: discontent ment: systematic’ attention . . . unsyatematic attention ftiendship with the evil . . . friendship with the lovely: de- votion to things evil... nondevotion to good things: devotion to good things . . . nou-devotion to things evil” sod the method seome roarilas of context12 Gradual Sayings (ext i, 16 Cuarren X (a) $6133. In a fourfold way * Monks, as a matter concerning the se? I know not of any other single factor #0 conducive to great loes as negligence. ‘Negligence indeed conduces to great loss. ‘Monks, as a matter conoerning the self I know not of any ‘other single factor #o conducive to great gain as earnestoess Bamestnens indeed conduces to great gain. (The eame for) Indolence . . . energetic effort: wanting raveh . . . wanting little; doontent . . . contentment: un- systematic attention . . . systematic attention: (as above) - diseomposure . . . composure. ‘Monks, a# a matter concerning the outside? I know not of any ‘other single factor 6 conducive to great loss as friendship with theevil, Friendship with the evil indeed conduces to great loss. ‘Monks, ae a matter concerning the outside I know not of any other single factor so conducive to great profit as friend= ship with the lovely. Indeed friendship with the lovely con- ‘duces to great prof. (The same for) Devotion to things evil . . . non-devotion ‘to good things (as a personal factor). Monks, I know not of any other single thing that conduces to the confusion, to the disappearance, of true Dhamma, a doce negligence.® Negligence indeed conduces to the confusion and disappearance of true Dhamma. Monks, I know not of any other single thing wo conduci to the establishment, to the non-disappearance of true Dham- ‘ma as earnestness. Earnestness indeed conduces (The same for) Indolence . . . energetic effort . . . (and the rest)... discomporuze . . . composure: friendship . Aevotivn to good things.” ¥ Aijhatikay angon 6 karted. CY. 9. v, 101; Ie 9. Angay (the ‘peerontl fastor)=Biranay. Comp. CJ. p68. Bakirayangop. Com on 8,101 seems to regard to differance thus: Your own parson, hair, asia, cleealiness ote, aro ahi. Your robe, lodging. et, are bahay. "Tara ext 88. 1.10,§33] The Book of the Ones 13 Cuarren X (6) $3349, Not Diamma (a), ‘Monks, those monks who point out what is not Dhamma! 8 Dharams,—such condvet oftheir tothe los of many fll, to the misery of many folk, to the loss, the injury, the misery of devas and mankind. Moreover, uch beget great demerit and cause the disippearance ofthis true Dhamma. ‘Those monks who point to Dhamma as not Dhamma ‘who point to what is not the Discipline as the Disipline to what ie the Discipline es not the Discipline . . . who point ‘out things not uttered and proclaimed by the Tathagata as Ihaving been uttered and proclaimed by him . .. who point out what was uttered and proclaimed by him as not having been so uttered and proclaimed . .. who point out some: thing not practised by the Tathigata as having been practised by him .... and the reverse . . . who point out what w not ordained by the Tathigata as having been ordained by hhim.. and the reverse... such monks’ conduct is to the loss of many folk, to the misery of many folk to the los, injury and misery of dovas and mankind. Moreover, such ronks beget great demerit and cause the disnppeatance of thi ‘true Dhamma.” Crarren XT $§ 10. Not Dhamma (6). ‘Those monks who point out what is not Dhamme as not Dhamma,—such conduct of theirs is to the profit of many folk, to the happiness of many folk, to the good, profit and hhappiness of devas and mankind. Moreover, such monks Doget great merit and establish this true Dhamma, ‘Thove monks who point out what is Dhamma as being ¥ Adhonme. Comy, dovotes much apace to desrbing how Dam sa. may be misinterpted, and the onder in which books of the ‘Tipltaaedlaappear in time to come. Much of this inn the Andpoin ‘spas (tans, Waren, Buddhion in Tratlaions, p. 481).“ Gradual Sayings {rexr i, 20 such... to what is not the Discipline at not being auch (the whole the revert of the above sua)... the conduct of ‘hose monks is to the profit.” (as abu) (Cuarren XIL 841-20, On unpardonable offences, te, “Those monks who point to what is not an offence as being fan offence... to an offence as not being such... to a slight offence as being a serious offence . . . to a serious offence as being slight . .. to an offence against chastity? fs not being such . . . to what is no offonce against chastity as an offence: . . . who point to a partial offence as « com- plete one... toa complete offence as a partial one - toa pardonable offence as unpardonable and the reverse such . .. cause the disappearance of this true Dhamma. But those monks who point to what is no offence as no offence . .. (the whole as above, but contrarvise and as in previous)... who point to what is an unpardonable offence as being unpardonable,—such monks . . . boget much ‘merit and establish this true Dhamma.” Cuarsen XII §§ 1-7. The one person? “Monks, there ie one person whose birth into the world for the welfare of many folk, for the happiness of many folk: who is born out of compastion for the world, for the profit, welfare and happiness of devas and maukind. ‘Who is that one person? It is » Tathagata who is 3 Datta, inf, ext 88 1 dramas and anaravean-ipati. Cf. Mil. 28. Comy, deinen it a oqualtoappatibamma. and soppaflammépati(f the next phate). The latter rua theetatun of « Dhikihu: the former may te atone fo, and ‘be may bo reinstated Quoted Pi. of Cntr. 0; Mil ji, $0. 113,82) The Book of the Ones 16 Arahant, a fully Enlightened One. ‘This, monks, i that ove person. Monks, the manifestation of one person is hard to be found in the world. Of what person? Of a Tathigata, who Avahant ... Hard to be found in the world is such. Monks, one person born into the world is an extra- ordinary man, What person? A Tathigata ... Heisthe person. ‘Monks, the death of one person isto be rogretted by many folk. Of what parson? Of a Tathigata... He is the ‘one person. ‘Monks, theres one person born into the world who is unique, without “a peer, without counterpart, incomparable, un- equalled, matchless? unrivalled, best of bipeds he.® Who is that one person? It is a Tathagata . ‘Monks, the manifestation of one person is the manifestation of a mighty eye, « mighty light, » mighty radiance, of six things unsurpassed.* It isthe realization of the four branches of logical analysis: the ponetration of the various elemente, of the diversity of elements: it isthe realization of the fruits ‘of knowledge and release: the realization of the fruits of stream-inning, of once-returning, of non-return, of arahant- ship. Of what person? Of a Tothigata ...” He is that ‘one person. ‘Mons, I know not of any other single person who so per- {ectly keeps rolling the wheel® supreme of Dhamma set rolling by the Tathigate as doth Siriputta. Siriputta, monks, is the one who perfectly keeps rolling . . ” 5 Appatibhign (omitted in ou Uist) § Of 8.1,0(K.8.i, 1) 2 Anatriyd: preeminence in sight, hearing, ponmesion, education, secriee, mindflacs. “ Pajsambhida of meanings, causa relations, definitions, wisdom, * Dhanaeakhay amuppavatei. Cf. 8. i, 101 (KS. 5, 242), where the B says to Sériputta:16 Gradual Sayings (rexr i, 23 Cuarrea XIV (e) Pre-eminent ones “Monks, chief among my disciples who are mouks of long standing is Anna Kondaiiia® ‘Chief among thote of great wisdom is Sériputta* ‘of supernormal powers is Great Moggallina.* 11 who uphold minute observance of forms is Kassapa ‘the Great * Chief of my disciples who are monks, among those who are clairvoyant, is Anuruddha.® ++ among those who are of high caste is Bhaddiya, Kiligodhi’s son.? {Tho greater part of Com, vl ie taken up with long scoante of ‘theta grt one, thelr prvious lives und the events whch let tir ‘somee inthis laa fe. Tt in impouable hereto do more then give Telerncen. Thera and Ther-gaha (Palms of Brahe and Sisters) ‘Contain » abort summary of each, according to Dhammapila Seariys, ‘rho does not, however, refer to tho Commentary bo quotes from a8 Budaheghou's Manorata-Parani, probably recut of other and ‘older tediions and Commentaries." Of tho twenty-eight monks bere famed all but two have verses ascribed to them in Theropidd. This ‘hapter is called Bld Appin ("thie iv tho top, the cren of”). The tradition, snd probably no more than tbat, was that the diciples tree thus ingle out for honour at tho Jetavans "Crt Minar’ ove fourvan yoare afar tho Great Balghtenment. Cf. K.. iy 108 {or ive of them. "Gf. Brebren, 284,405, 417; Vin, 100; Apadine 48. ‘o was the ft to understand Dhamma: beac his ame (—Rale-K. piedha- 1K. Coy); but Ait bs probably no refrenc to is rengnition of the Tray and was actually hia personal name. Cf. Golama the Man, 102, "Of. Brahe. 340; KS. ty 190, 1595 Dhpd. i, 80. Sir's sm, coxiginlly called Strada: Ap. 18,2 (Sariptio Stee widrad). Gnwrlly pated with Siputte, Cf. Vin. Tete, 164; Bree 39; 4p BL 1 Gf Bre. 369; KS. i, U4, 0; Ap. 38. He bal the honour of exchanging robes withthe Master. 0p. Se, 183; Bre. 825; Ap. 38. 1 Of. Bra. 315; 8. cS. y, MO; Ap, 96 (adbiew Bhave- onine scab Ohana). 114, 83) The Book of the Ones 7 who ate of sweet voice is Bhaddiya the Dwarf.t who ate lion-roaters is Bhitadvaja the Scrap-hunter* who are Dhamma-teachers is Punna, Mantini's son? + who ate expounders in full of briof sayings is Great Kacein, o. “Chief among my disciples who are monks skilled in cresting forma by mind-power is Culla-Panthalea§ «skilled in mental evolution is Culla-Panthaka, {skilled in the evolution of consciousness? is Panthaka the Great. +++ of those who live (remote) in peace is Subhati.? 1 of thoee worthy of offerings is Subbiti * Labwrfake. Of. Brith. 290; K-S. li, 180; Ap. 480 (arena mada renthay plied isisatamay//Maijussarinay Shibthineg oppo ‘ceapspenil ‘Of KS. be, 88; Brath. 10,418; Ua. v. 8; Ap. 80; called *Srup- hster® from the huge aa of his begging bow. ‘The “ons roar* refer o hin rondnges to make a cli. Of Brahe 6, 423; Ap. 88; KS. 1, 34 (ho wont to Sundparant and won ile). Or Kacokyans. Of. Brolkr. 238; Ap. St (sontbilay puccit paiayvithirona kathent) 43; Goome the Max, 113. Or Cal ("Hilo highwayman"). Of. Broli. 268; Ud. v, 310}; Ap. 58. Azo. to Gomy. other monks in exercising tl (waa, ower ‘ould produce only tro or thre forms; but C could" manufactur* tt imany asa thousand renuaes a “one sting’ no two being like in ‘pearance or action. ead edonata (lor -vieaddha of ovr text). Of. Pk 108. Vim oa opposed to wat, the dowamard aro of devolution) ign loan from sopwira, This older was expert ia ripajhana, as Bis brother (blow) wae in ardpajhina. Ace. to. Comy. tho former (Gf. Bry. 262. At Ap. 58 be has no separate verses dranastharin. Com. dat. an nila, (Raman 6 riley Aste cca). Of. Bret 4: Ap. 81: ‘Bhikbhssonphe nisdited dakbhineya-genam\ tay ‘Tathranacrhire ca dieu eppty Bapena.18 Gradual Sayings «+ cho are forestdwellers it Revata, the Acacia-wood- lander of meditative power ia Revata the Doubter 12 who strive energetically ia Sopa of the Rola-vsa clan 1 oflear utterance is Sona-Kurikanna.* 1 who receive oferings ie Siva ‘who are of implicit faith is Vaal [rexr i, 24 ©. “Monks, chief among my disciples who for training i Rabula? ‘who went forth in faith is Rafthapala® 1 who are fret to receive food-tickets is Kunda-Dhina® + who are pre-eminent for ready wi monks anxious 1 Younger bother of Surputa. Cf Bran 4 27 Ap 6 the Mm, 116, « eachr ofthe Jain doctrine af ahige. " Kanlha-R. Of. Broth. 7. A doubtar ove of things accepted os ‘and proper (Lppige). Ap. 401, Kanthd me bahwo dei happkoppe lahip hip. Of, Bethy 2753 Vin Pet iy 1. Comy gives a variant Kofi. ‘Ap. 88, Koliga-vete (Ap. nad lo. wrongly ation him with Kutt Tanne infra). Sono—golde, from the hue of his body and but. Of ‘delicate constitution, be wore himself out by exosave zal, which fault tho Master letered bimin tho simile ofthe Ite, CJ. Fin, 6, 913, Called Kafana, ‘crear from blo wearing earings worth oro, Of Brae. 202; Ud. v, 6; Vdd. 907; Vin. i, 197. Nob in ‘Apadina. Som of the jah of Kaliya (Udi 8}. Cf. Bre. 00; Ap. 492, tina Sal ago mama savas Bhikbharo "Of, Bry. 107. Hla etary cocore at KS. i, 101-0; Dip. on Dip. $81, Sofering from an incurable daca be Kill himself en ‘Black Rovk: 4p. 405. The Buddhas only son. Of- Bre 183; K.S. ii, WA, ote Ap. (0; Gotama the on, 10,21. * Gf Bra. 302; Ap. 6 * Realn-wardor * Of. Brie. 19; 4p. 81. Tho namo that of towa of the Koliyant (WK, 122), "Kana was a yakiha who lived in fret. Comy. cll him kno: Konda (t crooked, ripple) Cf. 5. 1 8. i, 68 (Pune) 1 Of, Brahe 306; Ap. 408. A skull-tapper ot poychometrier of dd u's sll. ‘nome give tbe tt to 8. wit (K-81, 234), 114.53) The Book of the Ones 19 who are altogether charming! is Upasena, Vanganta’s «who assign quarters it Dabb of the Mallas? who are dear and delightful to the devas is Pilinda- vvaocha? + who are quick to Barkeclad¢ - who are brilliant speakers is Kassapa the Boy.® who are masters of logical analysis is Kotthita the Great.” ‘abnormal powers is Bihiya the @. ‘Monks, chief among my disciples, monks who are of wide knowledge, is Ananda? - of retentive memory? is Ananda, + of good behaviour, is Ananda, + Samanta passdb (lao the tie ofthe Vinaye Comy.)- Cf. Brahe. 281, 422; dA, 204, ae. to which be was youngee bother of Séripata. Ho'was complinentod by the Master on his charming retinue: 4p. 62. Gf. Bret. 10; Ap. 47, endarnay poitipayig hinyitvina, Vi. 305. "He appearsto have bean asked majordomo, adorei Inving lighted the brothren to their quarters by his magialy umin- ‘tad thumb. Cf. Gtama the Man, 178. Of. Bb. Va; Ap. 89; Vdd. 192. Pind his name, Vaccbs ia lan, Ho was wale on by a former dinspl, reborn axa dora “op. Uda. 2; Ap. 415.” Ho wasof Bthiye and wore robes of Shrous bark (draco). Ace. to out Comp, bo attained arebantehip just on hearing an ada it cris that ‘oribed to him Gf. Brake. IAT; Ap. 473. So callod besa ho joined the Order * Gf. Bra S190. Scoala tals inlon’on p. 18 of tot 1 Of. Brat. 949; 4p. 52. The loyal disciple, coutin and constant sttondent fr trenty yours of the Master. So called at bre: "bora to Ap, £19; 8 i, 12, For zateambhide so ovpre, ‘ina’ Ho ie maid to have become Arabant after the Buddba's death sd just before the Fist Cound " Satimant. He cou remmetmbue all the Budd said * Gatinant, Aco. to Dasmmmapila* good at walking.”20 Gradual Sayings [next i, 24 « wtho are resolute, is Ananda. personal attendants, is Ananda. ‘of large followings, is Kassapa of Uruvela? * good at reconciling familie, is Kaludayin ® + of good health, is Bakkula.* ‘who are able to recall past existences, is Sobhita® ‘who know the disciplinary rules by heart, is Upal ‘who are admonishers of the aun, is Nandaka? ‘who guard the doors of tenee, is Nanda: who are admonishers of the monks, ie Kappina the ‘good at contemplation ofthe heat-element, is Sigata. Of. Brat. 206; Ap. 481. Ono of thre brothers ofthis name. * Gf Brat. 248; Ap. 85, 500. Born on the aame day asthe Buda, ‘and is play llow. So called from his dark complexion. He was ‘let induc the Buda to viet his father Sudan “Or Baku. CY. Bree 159. Comy, derives the name fom baka (ro families; bitin, ax Mire. Rhys Davids terns i Swallowod of ‘sold by a eh Jonah), he was out ont and roxght up by « sber- man's wif. The parents and foster parents therefor shared him by ‘he king's command. Living eighty yeas ona two-ingor” allowance ‘free he never had the lightest ailment. 4p 90, dew-hito mansave 11: Ap. 168. 165; Ap. $7, OL. A barbers som and follower of Am rudd (but coo Gotama the Mon, 216). At the First Council be was ‘honen to recta Vinay, OL Stvattht. Of infra, text 109: Bret. 178; Ap. 490. Ho oon: ‘ert 600 women atone acrmon. Cf. ail i, 270 "Younger brother of Gotaraa, Orland aginst hin wish on the day of his marriage by the Muster, vidontly » fop and strongly ‘ttachad to worldly things, he in afterward sdmoninbed st KS. 101. (f, Bree. 126; Ap. Gf. Beth. 254; Ap. 408. One of the twelve ‘great disciples 2) pale thin, with « prominent nose” (KS. I, 19), he suceeded his father at jab and renounced hin realm to follow the Master. Se ‘Bake, oF Bukit Origins, p40. 'w Gf. Ap. 83, tej-dhitdne Kido. No vere of Thap. ar assigned to im. “At one timo be was personal attondant of the Master Cf Brahe. 350; UdA. 217. Fur the concentration om tejodhaty ef. VI. 11, 383. 14.84] The Book of the Ones a impromptu speakers, is Rédha.t + wearers of coarse robes, is Moghardjan* (¢) Women diseiples. “Monks, chiof among my women disciples, who are nuns of long nding, a Grnt Pap the Gotamia® + who are nuns of great wisdom, is Khem: 1 of supernormal powers is Uppalavagni.® + + proficient in the rues of discipline, is Pataci: + among Dhamma-teachers, is Dhammadinni.? “of meditative powers, is Nand: + who strive energetically, is Soo? ‘who are clairvoyant, is Saeua.2® * of, Bratt. 115; 8. 9 (KS i, 68; i, 28); Ape 484. Similar shove * Of. Bh 18, Born s brahmin, be Baoume an atstie and made oben af raga roughly out, sewn and dyed. Cf dp. 87,480, Gf. Sinera, 81; A. bt, 274, 358; Von, 253; 4p. 899. Aunt tothe Budiha and his fostermothet. One of the wive of Soddhodane, he ‘rat the foundrom of the Onler of Nuns. Tn the pat abe waa ne of the seven sisters, daughters of Kiki, jah of Henares (Kas). Of Sirs, 81; Ap. 64S. Olen of royal birth inthe past, he wae lito wife of the ijoh Binbisira, famous for her beauty, and swas converted by the Master, who conjured up © mad of a lovely ‘ymph, by which be ebowed the procees of decay. "Of. Sirs, 11: Ap. 51. Her body was tid to resomble fn hue the matrix of » bls lotus Cf. Sirs, 79; Ap. 657. She was Vinaye-pilae cinnacat (adept, ‘and ad many women disciple, * Gf. Sinter, 105M, 299 (Culle-vedala-ta)s Ap. 6 "Sera, 85; Ap. S12. She was called Sundari Nand of Jane- pdecalyto, the fairest Indy In the land.” Like Khem she wat oovertad by the Mater by « mayd (Ytho Abbiripa Nendl_ of ‘Ap. a8) * cf. Biers, 61: Ap. S18. The Master appeared before ber in ivr ud pated Dip. 115; whevapon se wo Aran 1 Cf. Sisters, 60; Mi, 125; Ap. 560. By Dhammapila shes called Pakoli, and Baul in Burmese MSS, of out Comp. ‘eminence is ascribed to Vang2 Gradual Sayings (rexri, 25 quick to win abuormal powers, is Bhadda of the curly ble to remember past births, is Bhadda of the Ka- ++ of those who attained great supernormal powers, Bhaddi Kaceina.* + of the wearers of coarse robes, is Gotamf the Lean.* of those released by faith, is Sigala’s mother."* (Lay followers, men. ‘Monks, chief among my disciples, lay-followers, of those who first took refuge (in my tesching), are the merchants ‘Tapassu and Bhalluka.® 1 Of Sider, 63; Ap. S00. Having entered the sect of the Juin [Niganfbia abe bad her hai torn out. Tt grow agen in thick curs Heneo het namie (Kupdala-bod). Disatiabed with thoir lack of swindon abe loft the Jain, and on attaining Arabentsbip entered the Order. T Of. Stuns 47; Ap. 678 (Képiint Daoghter of the brinin “Kapila (oe. to Apadin), and ordained by Mabipejtpat ‘Burmese MSS read Katcand. Com. says we was s cll fom her golden hue, and afterwards calle! Kacoint. Sho was mother (CHusotbar) of Gotamas on Hahula, but this namo ie not mentioned Ines arin there elernoe to her im Thrigitha ot Apadana (hare is ‘oe of this name at Ap. O84). Ite noticeable that inthe above lit of ‘the monk none ban uch a till, Comy. aaye: “Of one Buddha four dincplee only have grt abnormal powers. Tho remainver can recall 100,000 Lalas, not beyond that: bat those who have attained great sbnormal powers can reall icalulable eran, Under our Teacher's alee two Great Disciploeand the oder Baka and Bhadda Kassin, {rt theo four, had this power” (Bell, however inthe lit above it ‘nly credited with good bath). Cf Biter, 106; Ap. 564: "OF the Gotamas.’ Tho sory of her lead bik ad the gral of mustard asd abe nought in vain from house tose ie wellknown. Cf. Dhpd. i, 270; 84. on Si, 120. "Burmese MSS. Pingala-. Not meationed in Siders Sho was iat called Sgil's mother. In Ap. 9 abo aod Singhaka- and Bigtaba mst Ror their story of J. iy 80; Ud. 6 Com. eplls Tapasa- ‘alike; Burmese MSS. Tephueco, Tapussa, At A. i, 434, Tapuis, 114,526] The Book of the Ones 23 of almegivers, is Sudatta, the howselather And. ‘hapindikat of Dhamma-teachers, is Cita, the housefather of Mac- chikisanda® ~~ of those who gather a folowing by the four bases of sympathy, is Hatthaka of Alevt? ~ of thote who give choice alm-food, is Mabinima the Saleyan who give pleasant gifts, is Ugga, the housefather of 1 “Reader of the doetiatn’ 8.4, 211, Hla sory in well known. "He bought Jel Grove at tho rive ofits own surface covered with gold pews fom Prince Jota ite ‘ner and prosentd it to the Buddha forthe uso of the Ordet. For hls death and subsequent epparition ef Mii 202 85,58. This layman, eminent for his knowledge of Dhamma, is fully Aeceribod ia the CitaSayyuta, $. Sv (HS. 1, 100 ff). Tost has ‘Macchita Ail, 451, Mocchiba. 1 Epon in childhood as food for «gabe, whom the Master cou- verted, he waa banded by the former to the lier, who return his ‘Theo, dived ovo to th kig’s measengr (Laitatohathay gad), tring thaw "handed fom hand to hand,’ e wae given this nickname, ‘When he grew up be entered the Paths and gathered « large flowing by the four vatha of Kibrality, kind ypoch, a used le and equal trvatmen to all alike, Cf. $4. 0a. i, 213: Sn. 217; inf tant 88, 136, 215, “Of infra, toxt 277, ote: 8. vy 32, 81, 37S, 395,408. 4p caled because wat tal and hit mala ware Llty (ugate) ‘other moation of hi in the Nikkyaa appear o be at Kanmatho), where the samo list of nymon ocour. Alter bearing ' ccmon of the Master on the impermanence of all skandiae be was {i fat decsived by Mira, the" Evil One who persnated the Bude (tnd anid: Some sland ar permanent.” His lyalty made him so through the deception.m4 Gradual Sayings (next i, 26 «who are liked by people, ia Jivaka the Prince-f? who converse intimately, ie Nakulapitar the house- father.” (G) Lay followers, omen. ‘Monks, chief among my women disciples who are lay- fotlowers, of thowe who first took refuge (in my teaching), is Sujit, Sonia's daughter? who minister to the Order, is Visikh, Migira’s mother of wide knowledge, is Khujttara tho lve in Kndlines, is Simivat. cf meditative power, i Utatd, Nanda’s mother.” * Rapoed a bch ona rbbi-bap a Rajegbe, he was ound by the prince Abhoya, who brought him up: hoc the name. In Lisixtnath yar be wot Taka, the famous university, to study tmotiing, was honoured by the rijab Bimbiair, and cured the jab Candapajcta, He lived on Valtare's Peat and also cared tho Master otesickoeas. Cf. Vin, 2885. "Of. Kh 1; Ivy 135 A. i 6; W296: On fst vesing the Master bos eid to have groct him as his son, Asording to the Ingen bo fa boon the Buddhas fathor or other ative in 500 ists, ‘wile Nekulamts had been bin mother, ta. ‘The couple attalaed the Paths together (The let refered to at A iit 481 contana ten other Iaymen—vis., ‘Tavakanoik, Pirapt, Tnidatte, Sandhine, Vijaya, Vafgamahite, epfaka, the Rooelatbere; and’ Vésethe, Arte, Sirggs,lay-fol: lower; who razed the Deathles through unwavering loyalty t the Buddha, Dhaasna and Order, wad through Aviyen morality, know- Inge and release) "Of. 14-68 fs Siar, 4. Sho gave milk to Gotame, which gore ‘hia renewed vceageh in Bis tziving for umination. “ Daughtar of Dhanadiags aod daughterialaw of Mighra, Hence: forth be calod ber “mother” ‘She was one of the seven famous eaters np. 646; Stra, 1; ifr, text 205, ‘* Nanda's mother. (j-4p. 829. Sho was wo called beceu trump backed (Lin). 'f. Siaers, $2. Friend ofthe nun Simi, whom her death induced torenoanoe the world. Notmentionedin 4p. Comy. giro an example ‘the mizeoulous power of ber mel. Of. Pa of Party 44h. 7 Not in Ap. Of. Ved. 63. Neither Com makes any testion of ‘Nanda, of which mame there were several.” Pu. 944 malo ber the mother of Nandaka, J waa 1482) The Book of the Ones 5 ‘who give choice slms-fool, is Suppavisi of the Keli vans ‘who nurse the sick, is Suppiya, the lay-fllower = + of unwavering loyalty, is Katia? who converse intimately, is Nakula's mother. ‘who believe, even from hearsay, is Kali, the lay- follower of Kurara-ghara.”® Cnarren XV 1-28, The impossible “It isimpossible, monks, it cannot come to pass! that a per son who is possessed of (right) view should regard any one phenomenod? as permanent. But, monks, itis quite possible for the uneducated manyfolk to do so. Tt is impossible, monks, it cannot come to pass, that a person who ia possessed of (right) view should regard any one phenomenon as happiness. But monks, it is quite possible for the uneducated manyfolk to do so. Tt is impossible, monks, it cannot come to pass, that a person who is possissed of (right) view should regard auy one thing? as the self, But, monks, it is quite possible for the ‘uneducated manyfolk to do 60. 2 Uda. 13 158, abe was pregnant for oven yeate and by hot faith selioved by the Mate, i etn for wich the gare seven meals to the Order othing of this, ‘out hat hr som was the thera Stal * Notin Ap. Cf. UdA. 121: DA. 1,258; Sn. $52. She fod a ick ‘monly who wa craving for «meal of ment, with Hes from her own ‘hit, fli hosel, nad om & message from the Slate rome up our. * Notia 4p. ‘ Notin Ap. Wit of Nakulapitar (opr). Acs fond of Kitiyit (pra). While awaiting bee contin ment, the overkeard tho two Yelitse Sitipi and Memavata (. ‘Uda. 64) pruning the Tripla Gem, and aa there and the established iu the fruits of Steam wing [A€ thie point ende the tat volume ofthe Commentary (PSI Text Sod) © Aihénay anavakivohetu paccayedenisl. Cony. Mii, 04 f via 35, * Soithird, tho four elemental eompourse * Dhan.26 Gradual Sayings (next i 27 It is impossible . . . for « person possessed of (right) viow to slay his mother .. . to slay his father .. . to slay an Arahant . . with evil intent to draw the blood of a Tathi- gata... to-catseschiem in the Order . .. to proclaim some other teacher. But it is quite possible for the uneducated :manyfolk to do 80. tis impossible, monks, t cannot come to pass, that in one worliaystem at one and the eame timet there should arise ‘two Arahants? who are Fully Enlightened Ones. But, monks, it is quite poasible for a single Arabant, a Fully Enlightened One, to arise. It is impossible, monks, it cannot come to pass, that in one ‘worldaystem at one and the same time there should arise two universal monatche, But, monks, it is quite possible for cone to doo. It is impossible, monks, it cannot come to pass, that » woman should be an Arahant who is a Fully Enlightened One. But, monk iti quite possible for a man to be one. So likewise with regard to an universal monarch. "That & woman should become Saka, a Mira, « Brahma, ina thing impossible. But a man may be. It is impossible, mouka, it eaunot come to pass, that the fruit of a deed ill done by body . .. that the fruit of a deed ill dove by speech . .. by thought should be pleasant, dear, delightful. But that it ehould be quite otherwise is possible eed. tis impossible, monks, it cannot come to pas, that the fruit of « deed well done by body . . . epeeeh . . thought should have a recut that is unpleasant, hateful distasteful But that it should be otherwise is quite possible It is impossible, monks, it eannot come to pase, that one ‘addicted (o ill deeds of body, speech and thought should, ‘consequent on that, asa result of that, when body breaks up, after death be reborn in the Happy Lot, in the Heaven World. But that it should be otherwise may well be. 4 Apubbam acrinan, * Ta thisonnerion “arabast ie aot inthe usual sense of ordinary perv who has comp the four tranecendental pate. 1,15,§28] The Book of the Ones 27 It is imporsible, monks, it cannot come to pass, that one Addicted to good deeds of body, speech, thought should con- sequent on that, asa result ofthat, when body breaks up, after ‘death be reborn in the Waste, and the Way of Woe, in the Downfall, in Purgatory. But the opposite may well be. Cuarrer XVI $110. The one thing. “Monks thereis one thing which, if practised and made much of, conduces to downright revulsion and disgust, to ending, ‘tranquillity, fall comprehension, to perfect enlightenment, to Nibbana. What is that one thing ? It is calling to mind! ‘the Buddha, (The same for)... Dhamma... the Order... the moralities .. . giving up... the devas . . . in-breathing. and out-breathing . . . death . .. the bodily’ constituents « tranquility. This one thing eonduces to Nibbana,” Cuarren XVII $110. The eed. “Monks, [ enow not of any other single thing so apt to cause the arising of evil states not vat arisen, or, if arisen, to cause their more-becoming arid increase, as perverted view, ‘Monks, in ono of perverted view evil states not yet arisen do arise, and, if aren, are apt to grow and grow, (Che opposite for)... right view Monks, I know not of any other single thing so apt to cause ‘the non-trising of good states not yet ariven, or, if aren, to ‘cause their waning, as perverted view. Monks, in one of perverted view good states not yet arisen arise not, or if arisen, waste away. (The opposite for)... right view. Monks, 1 know not of any other single thing so apt to cause Amusatis Cf, Bu, Peyh. 20.28 Gradual Sayings frext i. 31 the arising of perverted view, if not yet arisen, or the increase of perverted view, if already arisen, as unsystematie attention. In him who gives not systematic attention perverted view, if not arisen, does arise, of if already arisen, does increase. (Che opposite for) . . . tight view ‘Monks, T know sot of any other single thing so apt, when body breaks up after death, to cause the rebirth of beings in the Waste, the Way of Woe, the Downfall, in Purgutory, as perverted view. Possessed of perverted view, monks, beings are reborn in Purgatory. ‘Monks, I know uot of any other single thing so apt, when body breaks up after death, to cause the rebirth of beings in the Happy Lot, in the Heaven World as right view. Possessed of right view, monks, beings are reborn... iu the Heaven Worl, Monks, in a man of perverted view all deeds whatsoever ‘of body done according to that view, all deods whatsoever of speech... of thought . . . all intentions, aspirations and resolves, all activities whateoever,—all such things conduce to the unplesssnt, the distasteful, the repulsive, the unproft able, in short, to I. What is the cause of that ? Monks, it is perverted view. Suppose, monks, nimb-seed* or a seed of creeper? or ceucuunber* be planted in moist soil. Whatsoever essence it derives from eatth or water, all that conduces to its bitterness, its seridity, ite unpleasantness, What is the cause of that ! ‘The ill nature of the seed. Just so, monks, in a man of perverted view, all deeds whatsoever . . . couduce to Il ‘What is the cause of that ? Monks, it is perverted view. ‘Monk, in a man of right view all deods whatsoever of body done according to that view, all deeds whatsoever of specch thought . .. all intentions, aspirations and resolves, all V Gaon 1 Nila (ae, vo Pai Dist) Asadinechie Indica,» tee of bard wood sand bitter lat. Hor the figure sce * Koala. sort of eee. * Tiaakalabs, "Bitter puapkio. 1.17.§10] The Book of the Ones 2%» activities whatsoever all such things eouduce to the pleasant, the dear and delightful, the profitable, in shoxt, to happiness. What ie the cause of that 1 Monks, i is his happy? view. Suppose, monks, a seed of sugar-eane or paddy or grape? be planted in moist til. Whatsoever essence it derives from ‘earth or water, all that conduees to its sweetness, pleasantness and delicious flavour. What is the cause of that! The happy nature of the seed. Just ¢0, monks, in a man of right, view all deeds whatsoever . . . eonduce to happiness. What is the cause of that? This his happy view.” Cuarren XVIIT S$ 1-17. Makati. “Sonka, oue person born into the world is born to the lose fof many folk, to the discomfort of many folk, to the Toss, discomfort and sorrow of devas and mankind. What person? One who has perverted view. He of distorted view Toads many folk astray from righteousness and plants them in unrighteousness. This is the one. ‘Monks, one porson bora into the world is born for the profit of many folk. for the happiness of many folk, for the profit, ‘comfort and happiness of devas and mankind. What person ¢ One sho has right view. He of correct view leads many folk from unrighteousness and plants them in righteousness This is the one. ‘Monks, I know not of any other single thing so greatly to be blamvil as perverted view. Perverted views, monks, at their worst? are greatly to be blamed. Monks, I know not of any’ other single person fraught with such Toss to many folk, such diseorfort to many folk, with such Toss, discomfort and sortow to devas and mankind, as ‘Makkhli that infatuated man, * ita (test Shedd) as opponed to pps i “lucky” 2 Md Parana * Mablhall Gots (of the cow-pen). One of the six wellknown peetion? f Dialag TUCKS etait. Me eae ehtunitin, q (ERSEEEEDESSzScacasai f30 Gradual Sayings (rexr i, 33 Just as, monks, at a river-mouth one ects a fish-trap.t to the discomfort, suffering, distress and destruction of many fish: even #0 Makkhali, that infatuated man, was born into the world, methinks, to be» man-trap, for the discomfort, suffering, distress and destruction of many beings. ‘Monks, both he who urges adherence? to a doctrine and discipline thav are wrongly expounded, and he whom he thus ‘urges, and he who, thus urged, walks uecordantly therein,— all alike beget much demerit. What is the cause of that ? It is the wrong exposition of doctrine, Monks, both he who urges adherence to @ doctrine and Uiacipline rightly expounded, and he whom he thus urges and he who, thus urged, walke accordantly thercin,—all alike beget: anuch merit. What ie the cause of that ? It is the right exposition of doctrine. ‘Moule, when doctrine and discipline are wrongly expounded, the measure? of a gift isto be known by the giver, not by the receiver:* What ia the cause of that ? The wrong exposition of doctrine. Monks, when doctrine and discipline are rightly expounded, the messure of a git is to be known by the receiver, not by the giver. Monks, when doctrine and discipline are wrongly expounded, hae who strives energetically lives a miserable life Why 20 T Because of wrong exposition of doctrine. Monks, when doctrine and discipline are rightly expounded, it is the eluggard who lives a miserable life. Why so? Be- cause of the right exposition of doctrine Monks, when doctrine and discipline are wrongly expounded Khipap-—tuminay. Comy, ewasprobatly asort of wicker ea.pot. * Samadopet 2 Maui pomine 4 Ace to Comy. in perverted systems of teaching th giver now how much he has to give. ut in this te Dhar ‘man must be contented if he gets itl, and if be gts in exe sie nly what is necesary. Cf .8. , 135. Tio rere to the selftortare ot hath-yi, wach ot Gotama inwelf underwent f the eae dage. 1,18,§12] The Book of the Ones 31 it is the sluggard who lives happily. Why sot Because of the wrong exposition of doctrine. ‘Monks, when doctrine and diseiplie are rightly expounded, the who strives encrgetially lives happily. Why so? Be- ‘cause of the right exposition of doctrine. ‘Monks, just as even a trifing bit of dang has an ill smell, 0 likewise do T not favour becoming even fof a triing time, not even forthe lasting of a finger-suap. ‘Just as even a mere drop of urine . . . of spittle . .. of pus . . . of blood has an ill smell, 60 do T not favour becoming ‘oven for « trifling time, not even for the lasting of a finger snap.” Cuarren XTX (a) 81,2. Drifting. “Bon as, monks, inthis Rose-apple Land trifling in number tare the plessant parks, the pleasant groves, the pleasant grounds snd lakes, while more numerous are the steep precip- itous places, unfordable rivers, dense thickets of stakes and ‘thorns, and inaccossible mountains,—just so few in number tare those beings that are born on land: more numerous are the beings that are born in water. ‘Just so few in number are the beings that are reborn among, ‘men: more numetous are the beings that are born among others than men? ‘ust so few in number are those beings that are reborn in ‘the middle districts: more numerous are those reborn in the ‘outlying districts, among the undiscerning barbarians. ‘Just wo few in number are those beings that are wise, quick- witted,t not deaf or dumb, competent to judge the meaning of what is spoken well or ill: more numerous are those beings * Jembuifpa. One of tho four great inland, ‘most includes Tada. * Comy.*in the four ways of woe.” 2 "The non-Ariyane, such at Tamils te.” Comy. Cf. 8. 408 (KS. 91m); DALAT. “al.2 Gradwal Sayings next i, 35 that are foolish, slow-witted, deaf or dumb, incompetent to the meaning of what is spoken well oF ill Just so few in number are those beings that ate possessed of the Ariyan eye? of wisdom: more qumerous are those sunk {in ignorance and bewilderment. ‘Just wo few in nuraber are those beings that get the chance of seeing a Tathigata: more numerous are they that do uot. “Just so few in number are those beings that weleome, when they heart, the Dhasnma-Discipline set forth by a Tathagata: rmore numerous are they that do not. ‘Just oo few in number are those beings that, on hearing Dhamma, learn it by heart: more numerous are they thot do not. ‘Just 60 few in number ate those beings that examine the meaning of the doctrines they have learned by heart that, understanding the meaning and understanding the doctrine, live in sccordance therewith® . .. that are stirred by stirring topics... that, being stirred, strive systematic ally... that, making resolution their object, win concen- tration, win one-pointedness of mind . . . that gain the best of food and condiments: more numerous are they that do not, Dut just exist on gathered eoraps and food collected in. a vow. ‘Just a0 few in number ate those heings that are winners of the essence of the meaning. the essence of Dhamma, the essence of release:® more numerous are those that do not Wherefore Tsay unto you, monks. thus must ye train your- selves: We will become winners of the essence of the meaning, ‘of the essence of Dhamma, of the essence of release. That is hhow ye must train yourselves.” * lamigi. Comy. bowesor takes this worl t0 mean ‘ith salen tiling from the rant an at Jl 347 (la muha we galt). Th path with sight. Cony. 3 Mandomapeipoday paren Cong. The fore fruits of weclaseships the four paths; the deatless 119,821 The Book of the Ones 33 cc} Just as, monks, in this Rose-apple Land trifing in number are the pleasant parks, the pleasant groves, the pleasant rounds and lakes, while more numerous are the steep, precip- itous places, unfotdable rivers, dense thickets of stakes and thorns, and inaccessible mountains,—just 60 few in number are those beings who, deceasing as men, are reborn among ‘men, More numerous are those beings who, deceasing a8 men, are reborn in Purgatory, who are reborn in the wombs of animals, who are reborn in the Realm of Ghosts ust so fow in number are those beings ho, deceasing as ‘men, are reborn among the devas... . who, deceasing dovas, are reborn among the deve who, deceasing devas, ate reborn among men? more numerous are those beings who, deccasing as devas, are reborn in Purgatory . . . ‘Justo few are those beings who, deceasing from Purgatory, fre reborn among men: more numerous are they who, de- ceasing from Purgatory, are reborn in Purgatory « ‘Just so fow are they who, deceasing from Purgatory, are reborn among the devas: more numerous are they who, de- ceasing from Purgatory, are reborn in Purgatory .. . Just so few are they who, deccasing from the wombs of ‘animals, ate reborn among men: more numerous are they who, doceasing from the womb of animals, are reborn in Pure sgatory Just so few are they who, deccasing from the wombs of fanimals, are reborn among the devas? more numerous are they who . .. are reborn in Purgatory . ‘Just go fow are those beings who, deccasing from the Realm of Ghosts, are reborn among men: more numerous are they + tho are reborn in Purgatory ‘ust #0 few in number, monks, are those beings who, de- ceasing from the Realm of Ghosts, ure reborn among the devas: * GPS. vA: KS, vy 80s Bud. Payeh ASLuM Gradual Sayings rexr i, 38 more numerous are those beings who, deceasing from the Realm ‘of Ghosts, are rchora in the wombs of animale, are reborn in the Realm of Ghosts.” Cuarren XX $$ 1-192. On Musing (a). “Of a truth # monks, these ate to be reckoned among geins:— Forest-dwelling, living on alms, wearing rag-robes, weaning three robes only, talking of Dhamma, mastery ofthe Discipline, wide knowledge, the rank of an elder, the blessing of true deportment, the blessing of a following,* the blessing of a large following. asa man of good family.*a fair complexion, pleasant speech, to be content with litle, and freedom from sickness. Monks, if even for the lasting of a inger-snap a monk should practise the first musing, such an one muy be called a monk. Not empty of result is his musing;® he abides doing the Master’s bidding; he is one who takes advice, and he eats the country’s slms-food to some purpose, What could I not say of one who makes much of the fret musing ? ‘Monk, if even forthe lasting of a finger-snap a monk should practise the second . . . third . . . fourth musing Will which isthe hearts release . . . compassion which is the heart’ release . . . selfless love? which is the heatt’s release "Tei dificult to Chink the Buddha eaponsible for ll these “om Dinatone and permatations dhe (generally addha)-—ebopeddbivaconap=adaha ay 1aBhineg ap, sm Lidhanay.” Cony. *'Thirareyyon. ©. following Cony. (cia-pebbajatiga ivar -ppatiaShvo) takes as enon” 7 Oomy, taken i a suc pornia (fie following). * Kolapudimula pute dhaco. Comy. Pali Dict quoten Ni. i, 80 where thie is reckoned one of the ten. quaifentions of personal perority, Of 1,6 (text, p10) rida jane. 1 have abandoned the word thew thio wapects of muti, Aarund, maditactive, preventive and terete love), withthe fourth quality, are meditated on ip the ma eikras (eat wa of ileal beak up the hardness ofthe heart 1,20,§39) The Book of the Ones 35 ‘equanimity which is the heart's release,—euch may be called a monk . . «(as above. If he dwell in body contemplating body, ardent, ‘mindful, composed, restraining the dojection in the world Which atises from coveting . . . if he dwell in feelings con- tempiating feelings .. in mind contemplating mind ‘mind-states contemplating mind-states . .. restraining the ejection in the world that arites from coveting If he generates desire? makes an effort, begins to strive, applies and strains his mind to prevent the arising of evil, unprofitable states not yet arizon ... If, as to evil, unprofitable states that have arisen, he generates desire, makes an effort .. . to destroy them If, as to profitable states not yet arisen, he generates desire, makes an effort... for their arising . .', If, ns to profitable states that have arisen, he generates desire, makes an effort, begins to strive, applies and strains his mind for their continuance, for theit ordering, for their betterment, increase, culture and fulfilment . .. If he cultivate the basia of paychie power? of which the features are desire, together with the eo-factors of con- centration and struggle - IE he cultivate the basis of psychic power of which the features are energy, together with the co-factors of con- centration and struggle = If he eultivate the basis of psychic power of which the features are thought, together with the cofactors of eon ‘centration and steugele ». . If he cultivate the basis of paychie power of which the features are investigation, together with the co-fuctors of concentration and struggle . IE he cultivate the faculties of faith’... energy mindfulness . .. concentration . . . insight, and the * The Four Most Hort (pudNna). 2 The Haan of Paychie Power (iddhipada). Cf 8. 308. * 0a these Facaltion ad the Powers ace 5. ¥, 197 J36 Gradual Sayings [next i, 39 «+ H he cultivate the limb of wiedom that ie mindfulness! investigntion of Dhamma . .. energy... zest tranquility. . concentration . .. the limb of wiadom that ‘equanimity «If he cultivate right viow® . «right aim . . . right speech... right action . . . right living. . . right effort "+ Fight mindfulness . . . right concentration “HE? (to attain the formevorld, he cultivates the path ‘thereto and) conscious! of material quality in his own person, the sees objects external to himself to be limited and fair or foul, and, having mastered them with the thought: I know: ‘Tee, is thus conscious (of knowing and seeing, and 60 en ‘the musings) ++ If, conscious of material quality in his own person, he sees objects external to himself to be boundless and fair ‘or foul, and, having mastered them with the thought: I know Tee, is thus conscious (of knowing and seeing, and eo enters the musings) + «+ If, unconscious of material quality in his own person, he sees objects external to himself to be limited and fair or foul, and, having mastered thom with the thought: I know: Tee, is thus conscious (of knowing and seeing, and s0 enters ‘the musings) - If, unconscious of material quality in his own person, he oocs objects external to himself to be boundless and fair ot 1 Forth Seven Lit of Wisdom e088 f(oiang 1 Bor the Ego Way sce Set, Lf. The odor of th sata eer to bave own deriacd to neal Ghat bas ee ai on the inbiet This ction i to be found at Dhammasnngan, § 223; Pls. ii, 38 Jor forthe farmer of whch ac as Rls Duds ras nuh: Pack. Sik, p 01 fant Commentary (Aoki, 1) te 7 {ors 280 5. Tiny are to Hight Staonal Ssery (AUihiptane [iibhe gate ochre ent. Tay av ler tout KS, 45, wher care metonel. To lca th deli ofthe om. rose vnteces [have tela and bacheted the pt omit. Tne tent and Cony. the St two action kane ripe barns the ether works quoted Inve arpa inal ight setins. * ios $25, 1,20,847] ‘The Book of the Ones 37 foul, and, having mastered them with the thought: I know: sec, i thus conscious (of knowing and seeing, and so enters ‘the musings) . If, unconscious of material quality in his own person, hho sees objects external to himself to be blue-green,? blue: aren in colour, blue-green to look at (as a whole), be green ‘as a shimmering (mass), and, having mastered them with ‘the thought T,, unconseious of material quality in bis own person, he sees objects external to hitmself (repeating the above) to be yollow.... red... white... and, having mastered them ‘with the thought: I know: T se, is thus eonteious (of knowing ‘and seoing, and so enters the musing). I, (dast he may attain tothe form-world, heeultivates the path thereto and) having material qualities, he beholds material formst .. . (and so abides in the frst musing) . - If, unconscious of material quality in his own person, hhe secs objects external to himself (asin previous sections)

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