AN4.The Book of Fours-ver2

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This is Book Four of Anguttara Nikaya. This is modified version of Bhikkhu Bodhi.

Numerical Discourses (Anguttara Nikaya)

(Counting on Fingers section)

Note : 'c' of Pali word is pronounced as 'ch' as in 'China'

= The Book of the Fours (Catukkanipata) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher , the Rightly and Perfectly Enlightened(Awakened) One

1 Anubuddha
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing among the Vajjis at Bhandagama. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this: 618 "Bhikkhus(Monks), it is because of not understanding and penetrating four things that you and I have roamed and wan dered for such a long stretch of time(in rebirths). 619 What four?

"It is, bhikkhus, because of not understanding and pene trating noble virtuous behavior, noble samadhi(self absorption/trance), noble panna(divine knowledge), and noble liberation that you and I have roamed and wandered for such a long stretch of time.

"Noble virtuous behavior has been understood and pene trated. Noble samadhi(self absorption/trance) has been understood and pene trated. Noble panna(divine knowledge) has been understood and penetrated. Noble liberation has been understood and penetrated. craving(tanha/trishna) for existence(bhavo/cause for rebirth) has been cut off; the conduit to existence(bhavo/cause for rebirth) has been destroyed; 620 now there is no more renewed existence(bhavo/cause for rebirth)."

This is whai the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha), the Teacher, further said this: [2]

"Virtuous behavior, samadhi(self absorption/trance), panna(divine knowledge), and unsurpassed liberation, these things the illustrious Gotama understood by himself.

"Having directly known these things, the Buddha taught the Dhamma(path) to the bhikkhus. The Teacher, the end-maker of suffering, the One with Vision, has attained nibbana(nirvana)." 621

2 Fallen (Papatita)
At Savatthi. "Bhikkhus(monks), one who does not possess four things is said to have fallen from this Dhamma and discipline. What four? (1) One who does not possess noble virtuous behavior is said to have fallen from this Dhamma(path) and discipline. (2) One who does not possess noble samadhi(self absorption/trance) . . . (3) One who does not possess noble panna(divine knowledge) . . . (4) One who does not possess noble liberation is said to have fallen from this Dhamma and discipline. One who does not possess these four things is said to have fallen from this Dhamma and discipline.

"But, bhikkhus, one who possesses four things is said to be secure 622 in this Dhamma and discipline. What four? (1) One who possesses noble virtuous behavior is said to be secure in this Dhamma and discipline. (2) One who possesses noble samadhi(self absorption/trance) . . . (3) One who possesses noble panna(divine knowledge) . . . (4) One who possesses noble liberation is said to be secure in this Dhamma and discipline. One who possesses these four things is said to be secure in this Dhamma and discipline."

Collapsed and fallen, they fall away; the greedy ones come back again. Done is the task, the delightful is delighted in; happiness is reached by happiness. 623

3 Maimed (1) (Khata1 sans. Kshat)
"Bhikkhus(monks), possessing four qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condi tion; he is blameworthy [3] and subject to reproach by the wise; and he generates much demerit. What four?

(1) "Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, he speaks dispraise of one who deserves praise.

(3) Without investigating and scrutinizing, he believes a matter that merits suspicion. (4) Without investigating and scrutiniz ing, he is suspicious about a matter that merits belief. Possess ing these four qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he gen erates much demerit.

"Bhikkhus(Monks), possessing four qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four?

(1) "Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. (2) Having investigated and scru tinized, he speaks praise of one who deserves praise. (3) Having investigated and scrutinized, he is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, he believes a matter that merits belief. Possessing these four qualities, the wise, competent, good person preserves himself umnaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."

He who praises one deserving blame, or blames one deserving praise, casts with his mouth an unlucky throw by which he finds no happiness. 624

Slight is the unlucky throw at dice that results in the loss of one's wealth, [the loss] of all, oneself included; much worse is this unlucky throw of harboring hate against the Sugata(Lord Buddha)s. 625

For a hundred thousand and thirty-six nirabbudas. plus five abbudas, [4] the slanderer of noble ones goes to hell, having defamed them with evil speech and mind. 626

==== 4 Maimed (2) (Khata2 san. Kshat)

"Bhikkhus(Monks), behaving wrongly toward four persons, the unwise, incompetent, bad person maintains himself in -a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? (1) Behaving wrongly toward his mother, the unwise, incompetent, bad person maintains himself in a maimed and injured condi tion; he is blameworthy and subject to reproach by the wise; and he generates much demerit. (2) Behaving wrongly toward his father . . . (3) Behaving wrongly toward the Tathagata(Buddha) . . . (4) Behaving wrongly toward a disciple of the Tathagata(Buddha) . . . Behav ing wrongly toward these four persons, the unwise, incompe tent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit.

"Bhikkhus(Monks), behaving rightly toward four persons, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? (1) Behaving rightly toward his mother, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. (2) Behav ing rightly toward his father . . . (3) Behaving rightly toward the Tathagata(Buddha). . . (4) Behaving rightly toward a disciple of the Tathagata(Buddha). . . Behaving rightly toward these four persons, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."

A person who behaves wrongly toward his mother and father, toward the enlightened Tathagata(Buddha), or toward his disciple, [5] generates much demerit.

Because of that unrighteous conduct toward mother and father, the wise criticize one here in this world and after death one goes to the plane of misery.

A person who behaves rightly toward his motherland father, or toward his disciple, generates much merit.

Because of that righteous conduct toward mother and father, the wise praise one in this world and after death one rejoices in heaven. 627

5 Along with the Stream (Anu-Sota sans. Anu-Strota)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? The person who goes along with the stream; the one who goes against the stream; the one who is inwardly firm; and the one who has crossed over and gone beyond, the brahmin who stands on high ground. 628

(1) " And what Is the person who goes along with the stream? Here, someone indulges in. sensual pleasures and performs bad deeds. This is called the person who goes along with the stream.

(2) "And what is the person who goes against the stream? Here, someone does not indulge in sensual pleasures or per form bad deeds. Even with pain and dejection, weeping with a tearful face, he lives the complete and purified brahmacariya(celibate holy life). This is called the person who goes against the stream.

(3) "And what is the person who is inwardly firm? Here, with the utter destruction of the five lower fetters, some person is of spontaneous rebirth, due to attain final nibbana(nirvana) there without ever returning from that world. This is called the person who is inwardly firm.

(4) "And what is the one who has crossed over and gone beyond, the brahmin who stands on high ground? [6] Here, with the destruction of tine taints, some person has realized for himself with direct knowledge(abhinna), in this very life, the taintless lib eration of mind, liberation by panna(divine knowledge), and having entered upon it, lie dwells in it. This is called the person who has crossed over and gone beyond, the brahmin who stands on high ground.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

Those people who are uncontrolled in sense pleasures, not rid of lust(raag), enjoying sense pleasures here. repeatedly coming back to 629 rebirth and old age, immersed in craving(tanha/trishna), are "the ones who go along with the stream."

Therefore a wise person with mindfulness(meditation/sati) established, not resorting to sense pleasures and bad deeds, should give up sense pleasures even if it's painful: they call this person "one who goes against the stream."

One who has abandoned five defilements, a fulfilled trainee, 630 unable to retrogress, attained to mind's mastery, his faculties composed: this person is called "one inwardly firm."

One who has comprehended things high and low, burnt them up, so they're gone and exist no more: that sage who has lived the brahmacariya(celibate holy life), reached the world's end, is called "one who has gone beyond."

6 One of Little Learning (Appassuta sans. Alpa-shruta)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? One of little learning who is not intent on what he has learned; one of little learning who is intent on what he has learned; one of much learning who is not intent on what he has learned; and one of much learning who is intent on what he has learned.

(1) "And how is a person one of little learning who is not intent on what he has learned? [7] Here, someone has learned little — that is, of the discourses(Sutta), mixed prose and verse, expo sitions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and-answers 631 — but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accor dance with the DhammaIn such a way, a person is one of little learning who is not intent on what he has learned.

(2) "And how is a person one of little learning who is intent on what he has learned? Here, someone has learned little — that is, of the discourses . . . questions-and-answers— but having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of little learning who is intent on what he has learned.

(3) "And how is a person one of much learning who is not intent on what he has learned? Here, someone has learned much — that is, of the discourses . . . questions-and-answers — but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of much learning who is not intent on what he has learned.

(4) "And how is a person One .of much learning who is intent on what he has learned? Here, someone has learned much— that is, of the discourses . . . questions-and-answers— and hav ing understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of much learning who is intent on what he has learned.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

If one has little learning and is not settled in the virtues, they criticize him on both counts, virtuous behavior and learning.

If one has little learning but is well settled in the virtues, they praise him for his virtuous behavior; his learning has succeeded. 32

If one is highly learned but is not settled in the virtues, they criticize him for his lack of virtue; his learning has not succeeded. [8]

If one is highly learned and is settled in the virtues, they praise him on both counts, virtuous behavior and learning.

When a disciple of the Buddha is highly learned, an expert on the Dhamma, endowed with panna(divine knowledge), like a coin of refined mountain gold, who is fit to blame him? Even the devas(angels/gods) praise such a one; by Brahma too he is praised.

==== 7 They Adorn (Sobhana sans. Shobhana)

"Bhikkhus(Monks), these four kinds of persons who are competent, disciplined, self-confident, learned, experts on the Dhamma, practicing in accordance with the Dhamma, adorn the Sangha. What four?.

(1) "Abhikkhu who is competent, disciplined, self-confident, learned, an expert on the Dhamma, practicing in accordance with the Dhamma, adorns the Sangha. (2) A Bhikkhuni(nun)who is competent ., . (3) A male lay follower who is competent . . . (4) A female lay follower who is competent, disciplined, self confident, learned, an expert on the Dhamma, practicing in accordance with the Dhamma, adorns the Sangha.

"Bhikkhus(Monks), these four kinds of persons who are compe tent, disciplined, self-confident, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, adorn the Sangha."

One who is competent and self-confident, learned, an expert on the Dhamma, practicing in accord with the Dhamma, is called an adornment of the Sangha.

A bhikkhu accomplished in virtue, a learned Bhikkhuni(nun), a male lay follower endowed, with faith, a female lay follower endowed with faith: these are the ones that adorn the Sangha; these are the Sangha's adornments.

8 Self-Confidence (Vesaarajja)
"Bhikkhus(Monks), there are these four kinds of self-confidence that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, [9] roars his lion's roar in the assemblies, and sets in motion the brahma wheel. 633 What four?

(1) "I do not see any ground on the basis of which an ascetic or brahmin or deva(angel/god) or Mara or Brahma or anyone in the world might reasonably reprove me, saying: 'Though you claim to be perfectly enlightened, you are not fully enlightened about these things.' Since I do not see any such ground, I dwell secure, fearless, and self-confident.

(2) "I do not see any ground on the basis of which an ascetic or brahmin or deva(angel/god) or Mara or Brahma or anyone in the world might reasonably reprove me, saying: 'Though you claim to be one whose taints are destroyed, you have not fully destroyed these taints.' Since I do not see any such ground, I dwell secure, fearless, and self-confident.

(3) "I do not see any ground on the basis of which an ascetic or brahmin or deva(angel/god) or Mara or Brahma or anyone in the world might reasonably reprove me, saying: 'These things that you have said to be obstructive are not able to obstruct one who engages in them.' Since I do not see any such ground, I dwell secure, fearless, and self-confident.

(4) "I do not see any ground on the basis of which an ascetic or brahmin or deva(angel/god) or Mara or Brahma or anyone in the world might reasonably reprove me, saying: 'The Dhamma does not lead one who practices it to the complete destruction of suf fering, the goal for the sake of which you teach it.' 634 Since I do not see any such ground, I dwell secure, fearless, and self confident.

"These, bhikkhus, are the four kinds of self-confidence that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the wheel of Brahma."

These pathways of doctrine, formulated in diverse ways, relied upon by ascetics and brahmins, do not reach the Tathagata(Buddha), the self-confident one who has passed beyond the pathways of doctrine. 635

Consummate, having overcome [everything], he set in motion the wheel of Dhamma out of compassion for all beings. Beings pay homage to such a one. the best among devas(angels/gods) and humans, who has gone beyond existence(bhavo/cause for rebirth). [10]

9 Arise of craving (Tanhuppada sans. Trishna-Utpad)
"Bhikkhus(Monks), there are these four ways in which craving(tanha/trishna) arises in a bhikkhu. What four? craving(tanha/trishna) arises in a bhikkhu because of robes, aimsfood, lodgings, or for the sake of life here or else where. 636 These are the four ways in which craving(tanha/trishna) arises in a bhikkhu."

With craving(tanha/trishna) as companion a person wanders during this long time. Going from one state to another, he does not overcome samsara.

Having known this danger — that craving(tanha/trishna) is the origin of suffering free from craving(tanha/trishna), devoid of grasping, a bhikkhu should wander mindfully.

10 Bonds (Yoga)
"Bhikkhus(Monks), there are these four bonds. What four? The bond of sensuality, the bond of existence(bhavo/cause for rebirth), the bond of views, and the bond of ignorance.

(1) "And what, bhikkhus, is the bond of sensuality? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When one does not understand these things as they really are, then sensual lust(raag), sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual passion, sensual attachment, and sensual craving(tanha/trishna) lie deep within one in regard to sensual pleasures. This is called the bond of sensuality.

(2) "Such is the bond of sensuality. And how is there the bond of existence? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. 637 When one does not understand these things as they really are, then lust(raag) for existence, delight in existence, affection for exis tence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving(tanha/trishna) for existence lie deep within one in regard to states of existence. This is called the bond of existence.

(3) "Such are the bond of sensuality and the bond of existence. And how is there the bond of views? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to views. When one does not understand these things as they really are, [11] then lust(raag) for views, delight, in views, affection for views, infatuation with views, thirst for views, passion for views, attachment to views, and craving(tanha/trishna) for views lie deep within one in regard to views; This is called the bond of views.

(4) "Such are the bond of sensuality, the bond of existence, and the bond of views. And how is there the bond of ignorance? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to the six senses for contact. When one does not understand these things as they really are, then, ignorance and unknowing lie deep within one in regard to the six senses for contact. This is called the bond of ignorance. Such are the bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance.

"One is fettered by bad harmful(akusala) states that are defil ing, conducive to renewed existence, troublesome, ripening in suffering, leading to future rebirth, old age, and death; therefore one is said to be 'not secure from bondage.' These are the four bonds.

"There are, bhikkhus, these four severances of bonds. What four? The severance of the bond of sensuality, the severance of the bond of existence, the severance of the bond of views, and the severance of the bond of ignorance.

(1) "And what, bhikkhus, is the severance of the bond of sensuality? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When one under stands these things as they really are, then sensual lust(raag), sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual passion, sensual attachment, and sensual craving(tanha/trishna) do not lie within one in regard to sensual pleasures. This is called the severance of the bond of sensualitv.

(2) "Such is the severance of the bond of sensuality. And how is there the severance of the bond of existence? Here, some one understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. When one understands these things as they really are, then lust(raag) for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving(tanha/trishna) for existence do not lie within one in regard to states of existence. This is called the severance of the bond of existence.

(3) "Such are the severance of the bond of sensuality and the severance of the bond of existence(bhavo/cause for rebirth)And how is there the sever ance of the bond of views? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and [12] the escape in regard to views. When one understands these things as they really are, then lust(raag) for views, delight in views, affection for views, infatuation with views, thirst for views, passion for views, attachment to views, and craving(tanha/trishna) for views do not lie within one in regard to views. This is called the severance of the bond of views.

(4) "Such are the severance of the bond of sensuality, the severance of the bond of existence, and the severance of the bond of views. And how is there the severance of the bond of ignorance? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to the six senses for contact. When one understands these things as they really are, then ignorance and unknowing do not lie within one in regard to the six senses for contact. This is called the severance of the bond of ignorance. Such are the severance of the bond of sensuality, the severance of the bond of existence, the severance of the bond of views, and the severance of the bond of ignorance.

"One is detached from bad harmful(akusala) states that are defil ing, conducive to renewed existence, troublesome, ripening in suffering, leading to future rebirth, old age, and death; therefore one is said to be 'secure from bondage.' These are the four sev erances of bonds."

Fettered by the bond of sensuality and the bond of existence. fettered by the bond of views, preceded by ignorance, beings go on in samsara, led on in rebirth and death.

But having entirely understood sense pleasures and the bond of existence, having uprooted the bond of views and dissolved ignorance, the sages have severed all bonds; they have gone beyond bondage. 63a [13]

11 Walking [639]
(1) "Bhikkhus(monks), if a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while walking, and he tolerates it, does not abandon it, dispel it, terminate it, and obliterate it, then that bhikkhu is said to be devoid of ardor and moral dread; he is constantly and continuously lazy and lacking in energy(exertion/viriya) while walking.

(2) "If a sensual thought . . . arises in a bhikkhu while stand ing . . . (3) If a sensual thought . arises in a bhikkhu while sit ting . . . (4) If a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while wakefully lying down, and he tolerates it, does not abandon it, dispel it, terminate it, and obliterate it, then that bhikkhu is said to be devoid of ardor and moral dread; he is constantly and continuously lazy and lacking in energy(exertion/viriya) while wakefully lying down.

(1) "But, bhikkhus, if a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while walking, and he does not tolerate it but abandons it, dispels it, terminates it, and obliterates it, then that bhikkhu(monk) is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while walking.

(2.) "If a sensual thought. . .arises in a bhikkhu while stand ing . . . (3) If a sensual thought . . . arises in a bhikkhu while sit ting . . . (4) If a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu. while wakefully lying down. and he does not tolerate it but abandons it, dispels it, terminates it, [14] and obliterates it, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while walking."

Whether walking or standing, sitting or lying down, one who thinks bad thoughts connected with the household life has entered upon a dire path, infatuated by delusive things: such a bhikkhu cannot reach the highest enlightenment.

But one who, whether walking, standing, sitting, or lying down, has calmed his thoughts and delights in the stilling of thought: a bhikkhu such as this can reach the highest enlightenment.

==== 12 Virtuous Behavior (Sila sans. Sheel)

"Bhikkhus(Monks), dwell observant of virtuous behavior, observant of the Patimokkha. Dwell restrained by the Patimokkha, pos sessed of good conduct and resort, seeing danger in minute faults. Having undertaken them, train in the training rules. When you have done so, what further should be done?

(1) "Bhikkhus(Monks), if a bhikkhu has gotten rid of longing and ill will while walking; if he has abandoned dullness and drowsi ness, restlessness and remorse, and doubt; 640 if his energy(exertion/viriya) is aroused without slackening; if his mindfulness(meditation/sati) is established and unmuddled; if his body is tranquil and undisturbed; if his mind is self-absorbed(in-trance/samahita) and one-pointed(ekagga sans. ekagra), then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously; energetic and resolute while walking.

(2) "If a bhikkhu has gotten rid of longing and ill will while standing . . . (3) If a bhikkhu has gotten rid of longing and ill will while sitting . . . [15] . . . (4) If a bhikkhu has gotten rid of longing and ill will while wakefully lying down; if he has aban doned dullness and drowsiness, restlessness and remorse, and doubt; if his energy(exertion/viriya) is aroused without slackening; if his mind fulness is established and unmuddled; if his body is tranquil and undisturbed; if his mind is self-absorbed(in-trance/samahita) and one-pointed, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while wakefully lying down."

Controlled in walking, controlled in standing, controlled in sitting and in lying down; controlled, a bhikkhu draws in the limbs, and controlled, he stretches them out.

Above, across, and below, as far as the world extends, he is one who scrutinizes the arising and vanishing of such phenomena(dhamma)as the aggregates.

Training in what is conducive to equanimity(samatha) of mind, always mindful(meditating/sati), they call such a bhikkhu one constantly resolute.

13 Striving (Padhana sans. Prasthan)
"Bhikkhus(monks), there are these four right strivings. What four? (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad harmful(akusala) states; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. (2) He generates desire, for the abandoning of arisen bad harmful(akusala) states; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. (3) He gen erates desire for the arising of unarisen beneficial(kusala) states; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. (4) He generates desire for the persistence of arisen beneficial(kusala) states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. These are the four right strivings."

Those who strive rightly overcome the realm of Mara; they are unattached, gone beyond fear of rebirth and death.

They are contented and unstirred, having conquered Mara and his mount; those happy ones have overcome all Namuci's armies. 641 [16]

14 Restraint (Samvara)
"Bhikkhus(Monks), there are these four strivings. What four? Striving by restraint, striving by abandonment, striving by develop ment, and striving by protection.

(1) "And what, bhikkhus, is striving by restraint? Here, hav ing seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it, he guards the eye faculty, he under takes the restraint of the eye faculty. Having heard a sound with the ear ... Having smelled an odor with the nose . . . Having tasted a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it, he guards the mind faculty, he undertakes the restraint of the mind faculty. This is called striving by restraint.

(2) "And what is striving by abandonment? Here, a bhikkhu(monk) does not tolerate an arisen sensual thought; he abandons it, dis pels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will . . . an arisen thought of harming . . . bad harmful(akusala) states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. This is called striving by abandonment.

(3) "And what is striving by development? Here, a bhikkhu develops the enlightenment factor of mindfulness(meditation/sati), which is based upon seclusion? dispassion(viraga), and cessation, maturing in release. He develops the enlightenment factor of discrimina tion of phenomena(dhamma). . . the enlightenment factor of energy(exertion/viriya) . . . the enlightenment factor of bliss(piti) . . . the enlightenment factor of tranquility(passaddhi) . . . the enlightenment factor of samadhi(self absorption/trance) . . . the enlightenment factor of indifference(withdrawing within/upekkha), whichis based upon seclu sion, dispassion, and cessation, maturing in release. This is called striving by development. [17]

(4) "And what is striving by protection? Here, a bhikkhu pro tects an arisen excellent object of samadhi(self absorption/trance): 642 the perception(sanna/sangya) of a skeleton, the perception(sanna/sangya) of a worm-infested corpse, the perception(sanna/sangya) of a livid corpse, the perception(sanna/sangya) of a festering corpse, the perception(sanna/sangya) of a fissured corpse, the perception(sanna/sangya) of a bloated corpse. This is called striving by protection.

"These, bhikkhus, are the four kinds of striving."

Restraint and abandonment, development and protection: these four strivings were taught by the Kinsman of the Sun. By these means an ardent bhikkhu here can attain the destruction of suffering.

15 Proclamations (Pannatti)
"Bhikkhus(Monks), there are these four proclamations of the foremost. What four?

(1) "The foremost of those with bodies is Rahu, lord of the asuras. 643 (2) The foremost of those who enjoy sensual pleasures is King Mandhata.644 (3) The foremost of those who exercise authority is Mara the Evil One. (4) In this world with its devas(angels/gods), Mara, and Brahma, among this population with its ascetics and brahmins, its devas(angels/gods) and humans, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One is declared foremost. These are the four proclamations of those who are foremost."

Rahu is the foremost of those with bodies, Mandhata, of those enjoying sense pleasures; Mara is the foremost of rulers, blazing with power and glory.

In this world together with its devas(angels/gods) above, across, and below, as far as the world extends, the Buddha is declared foremost.

16 Expertise (Sokhumma)
"Bhikkhus(Monks), there are these four kinds of expertise645 What four? (1) Here, a bhikkhu possesses supreme expertise of (knowing) form. He does not perceive any other expertise of (knowing) form more excellent or sublime than that one; he does not yearn for any other expertise of (knowingg) form more excellent or sub lime than that one. (2) He possesses supreme expertise of (knowing) sensation(vedana) [18] . . . (3) . . . supreme expertise of (knowing) perception(sanna/sangya) . . . (4) . . . supreme expertise of (knowing) one's characteristics/behavior(sankhara/sanskar). He does not perceive any other expertise of (knowing) one's characteristics/behavior(sankhara/sanskar) more excellent or sublime than that one; he does not yearn for any other expertise of (knowing) one's characteristics/behavior(sankhara/sanskar) more excellent or sublime than that one.

"These are the four kinds of expertise."

Having known the expertise of form, the origination of sensations(vedana), how perception(sanna/sangya) arises, and where it disappears; having known one's characteristics/behavior(sankhara/sanskar) as alien, as suffering, and not as self, truly that bhikkhu who sees rightly, 646 peaceful, delights in the peaceful state. He bears his final body, having conquered Mara and his mount(the body).

17 Wrong Courses (1) (agati1)
"Bhikkhus(Monks), there are these four ways of taking a wrong course. What four? One takes a wrong course because of desire, because: of hatred, because of delusion(moha), or because of fear. These are the four ways of taking a wrong course."

If through desire, hate, fear, or delusion(moha) one transgresses against the Dhamma, one's fame diminishes like the moon in the dark fortnight.

18 Wrong Courses (2) (agati2)
"Bhikkhus(Monks), there are these four ways of not taking a wrong course. What four? One does not take a wrong course because of desire, because of hatred, because of delusion(moha), or because of fear. These are the four ways of not taking a wrong course."

If one does not transgress the Dhamma through desire, hate, fear, or delusion(moha), one's fame becomes full like the moon in the bright fortnight.

19 Wrong Courses (3) (agati3)
"Bhikkhus(Monks), there are these four ways of taking a wrong course. What four? [19] One takes a wrong course because of desire [as in 4:17] . . . These are the four ways of taking a wrong course.

"Bhikkhus(Monks), there are these four ways of not taking a wrong course. What four? One does not take a wrong course because of desire . . . [as in 4:18] . . . These are the four ways of taking a wrong course."

If through desire, hate, fear, or delusion(moha) one transgresses against the Dhamma, one's fame diminishes like the moon. in the dark fortnight.

If one does not transgress the Dhamma through desire, hate, fear, or delusion(moha), one's fame becomes full like the moon in the bright fortnight.

20 An Assigner of Meals (Bhattuddesaka)
"Bhikkhus(Monks), if an assigner of meals 647 possesses four qualities, he is deposited in hell as if brought there. What four? He takes a wrong course because of desire, because of hatred, because of delusion(moha), or because of fear. If an assigner of meals possesses these four qualities, he is deposited in hell as if brought there.

"Bhikkhus(Monks), if an assigner of meals possesses four qualities, he is deposited in heaven as if brought there. What four? He does not take a wrong course because of desire, because of hatred, because of delusion(moha), or because of fear. If an assigner of meals possesses these four qualities, he is deposited in heaven as if brought there."

Those people uncontrolled in sensual pleasures, who are unrighteous, not revering the Dhamma, gone [astray] through desire, hate, and fear 648 are called a stained assembly.

Such is said by the Ascetic who knows. Therefore those good persons who are praiseworthy, firm in the Dhamma, who do nothing bad, unswayed by desire, hate, and fear, are called an elite assembly. Such is said by the Ascetic who knows. [20]

21 Uruvela (l) 649
Thus have I heard. On One occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus: ''Bhikkhus?"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), on one occasion I was dwelling at Uruvela, by the goatherds' banyan tree on the bank of the Neranjara River, just after I had attained full enlightenment. Then, while I was alone in seclusion, a course of thought arose in my mind thus: It is painful to dwell without reverence and deference. Now what ascetic or brahmin can I honor, respect, and dwell in depen dence on?'

''Then it occurred to me: (1) If my aggregate of virtuous behavior were incomplete, for the sake of completing it I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas(angels/gods), Mara, and Brahma, among this population with its ascetics and brahmins, its devas(angels/gods) and humans, I do not see another ascetic or brahmin more accomplished in virtuous behavior than myself whom I could honor, respect, and dwell in dependence on.

(2) "Tf my aggregate of samadhi(self absorption/trance) were incomplete, for the sake of completing it I would honor, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more accomplished in samadhi(self absorption/trance) than myself

(3) "If my aggregate of panna(divine knowledge) were incomplete, for the sake of completing it I would honor, respect, and dwell in depen dence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more accomplished in panna(divine knowledge) than myself. ...

(4) "'If my aggregate of liberation were incomplete, for the sake of completing it I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas(angels/gods), Mara, and Brahma, among this popula tion with its ascetics and brahmins, its devas(angels/gods) and humans, I do not see another ascetic or brahmin more accomplished in liberation than myself whom I could honor, respect, and dwell in dependence on.

"It occurred to me: 'Let me then honor, respect, and dwell in dependence, only on this Dhamma to which I have become fully enlightened'

"Then Brahma Sahampati, [21] having known with his own mind the reflection in my mind, disappeared from the brahma world and reappeared before me just as a strong man might extend his drawn-in arm or draw in his extended arm. He arranged his upper robe over one shoulder, bent down with his right knee on the ground, reverently saluted me, and said: 'So it is. Lord(Buddha)! So it is. Sugata(Lord Buddha)! Bhante, those who were the Arahants, the Perfectly Enlightened Ones in the past— those Lord(Buddha)s, too, honored, respected, and dwelled in dependence only on the Dhamma: Those who will be the Arahants, the Perfectly Enlightened Ones in the future — those Lord(Buddha)s, too, will honor, respect, and dwell in dependence only on the Dhamma. Let the Lord(Buddha), too, who is at present the Arahant, the Perfectly Enlightened One, honor, respect, and dwell in dependence only on the Dhamma.'

"This is what Brahma Sahampati said. Having said this, he further said this:

"'The perfect Buddhas of the past, the Buddhas of the future, and the present Buddha who removes the sorrow of many: all those dwelled, now dwell, and [in the future] will dwell revering the good Dhamma.

This is the nature of the Buddhas.

"'Therefore one desiring the good, 650 aspiring for greatness, should revere the good Dhamma, recollecting the Buddhas' teaching.'

"This was what Brahma Sahampati said. He then paid hom age to me, and keeping me on his right, he disappeared right there. Then, having acknowledged Brahma's request and what was proper for myself, I honored, respected, and dwelled in dependence only on the Dhamma(path) to which I had become fully enlightened. And now that the Sangha has acquired greatness, I have respect for the Sangha, too." [22]

22 Uruvela (2)
"Bhikkhus(Monks), on one occasion I was dwelling at Uruvela, by the goatherds' banyan tree on the bank of the Neranjara River, just after I had attained full enlightenment. Then a number of brah mins, old, aged, burdened with years, advanced in life, come to the last stage, approached me and exchanged greetings with me. When they had concluded their greetings and cordial talk, they sat down to one side and said to me:

"'We have heard. Master Gotama: "The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat." This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper. Master Gotama.' 651

"It then occurred to me: These venerable ones do not know what an elder is or what the qualities that make one an elder are. Even though someone is old — eighty, ninety, or a hundred years from birth — if he speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline, if at an improper time he speaks words that are worthless, unreasonable, rambling, and unbeneficial, then he is reckoned as a unwise [childish] elder.

"But even though someone is young, a youth with black hair, endowed with the blessing of youth, in the prime of life, if he speaks at a proper time, speaks what is truthful, speaks what is beneficial, speaks on the Dhamma and the discipline, and if at a proper time he speaks words that are worth recording, reasonable, succinct, and beneficial, then he is reckoned as a wise elder.

"There are, bhikkhus, these four qualities that make one an elder. What four?

(1) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing dan ger in minute faults. Having Undertaken the training rules, he trains in them.

(2) "He has learned much,' [23] remembers what he has learned, and accumulates what he has learned. Those teach ings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — -such teachings as these he has learned much of, retained in mind, recited verbally, investigated with the mind, and penetrated well by view.

(3) "He is one who gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life.

(4) "With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it.

"These are the four qualities that make one an elder."

The dullard with a restless mind 652 who speaks much chatter, his thoughts unsettled, delighting in a bad teaching, holding bad views, disrespectful, is far from an elder's stature.

But one accomplished in virtue, learned and discerning, self-controlled in the factors of firmness, who clearly sees the meaning with panna(divine knowledge); gone beyond all phenomena, not barren, discerning; 653

who has abandoned rebirth and death, consummate in the brahmacariya(celibate holy life), in whom there are no taints — he is the one I call an elder. With the destruction of the taints a bhikkhu is called an elder.

23 The World (Loka)
"Bhikkhus(monks), the Tathagata(Buddha) has fully awakened to the world; 655 the Tathagata(Buddha) is detached from the world. The Tathagata(Buddha) has fully awakened to the origin of the world; the Tathagata(Buddha) has abandoned the origin of the world. The Tathagata(Buddha) has fully awakened to the cessation of the world; the Tathagata(Buddha) has realized the cessation of the world. The Tathagata(Buddha) has fully awakened to the way leading to the cessation of the world; the Tathagata(Buddha) has developed the way leading to the cessation of the world.

(1) "Bhikkhus(Monks), in this world with its devas(angels/gods), Mara, and Brahma, among this population with its ascetics and brahmins, its devas(angels/gods) and humans, whatever is seen, heard, sensed, cog nized, reached, sought after, [24] examined by the mind—all that the Tathagata(Buddha) has fully awakened to; therefore he is called the Tathagata(Buddha). 656.

(2) "Bhikkhus(Monks), whatever the Tathagata(Buddha) speaks, utters, or expounds in the interval between the night when he awakens to the unsurpassed perfect enlightenment and the night when he attains final nibbana(nirvana), 657 all that is just so and not otherwise; therefore he is called the Tathagata(Buddha). 658

(3) "Bhikkhus(Monks), as the Tathagata(Buddha) speaks, so he does; as he does, so he speaks. Sincehe does as he speaks and speaks as he does, therefore he is called the Tathagata(Buddha). 659

(4) "Bhikkhus(Monks), in this world with its devas(angels/gods), Mara, and Brahma, among this population with its ascetics and brah mins, its devas(angels/gods) and humans, the Tathagata(Buddha) is the vanquisher, che unvanquished, the universal seer, the wielder of mastery; therefore he is called tire Tathagata(Buddha)."

Having directly known all the world — all. in the world just as it is— he is detached from all the world, disengaged from all the world.

He is the vanquisher of all, the wise one who has untied all knots. He has reached the supreme peace, nibbana, inaccessible to fear.

He is the Buddha, his taints destroyed, untroubled, all doubts cut off; having reached the destruction of all kamma(karma/deeds), he is liberated in the extinction of acquisitions.

He is the Lord(Buddha), the Buddha, he is the lion unsurpassed; in this world with its devas(angels/gods), he set in motion the wheel of Brahma.

Thus those devas(angels/gods) and human beings who have gone for refuge to the Buddha assemble and pay homage to him, the great one free from diffidence:

'Tamed, he is the best of tamers; peaceful, he is the seer among peace bringers; freed, he is the chief of liberators; crossed over, he is the best of guides across.'"'

Thus indeed they pay him homage, the great one free from diffidence. In this world together with its devas(angels/gods), there is no one who can rival you.

24 Kalaka
[Thus have I heard.] 660 On one occasion the Lord(Buddha) was dwelling at Saketa, at Kalaka's Park. 665 There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this: [25]

"Bhikkhus(Monks), in this world with its devas(angels/gods), Mara, and Brahma, among this population with its ascetics and brahmins, its devas(angels/gods) and humans, whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind.-that I know. "Bhikkhus(Monks), in this world with its devas(angels/gods), Mara, and Brahma, among this population with its ascetics and brahmins, its devas(angels/gods) and humans, whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind— that I have directly known. It has been known by the Tathagata(Buddha)' 62 but the Tathagata(Buddha) did not become subservient to it. 663

"Bhikkhus(Monks), if I were to say, 'In this world with its devas(angels/gods) . . . whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind-that I do not know,' that would be a falsehood on my part.

"Bhikkhus(Monks), if I were to say, 'In this world with its devas(angels/gods) . . . whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind — that I both know and do not know,' that too would be just the same. 664

"Bhikkhus(Monks), if I were to say, 'In this world with its devas(angels/gods) . . . whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind — -that I neither know nor do not know,' that would be a fault on my part. 665

(1) "So, having seen what can be seen, the Tathagata(Buddha) does not misconceive the seen, does not misconceive the unseen, does not misconceive what can be seen, does not misconceive one who sees. 666 (2) Having heard what can be heard, he does not misconceive the heard, does not misconceive the unheard, does not misconceive what can be heard, does not misconceive one who hears; (3) Having sensed what can be sensed, he does not misconceive the sensed, does not misconceive the unsensed, does not misconceive what can be sensed, does not misconceive one who senses. (4) Having cognized what can be cognized, he does not misconceive the cognized, does not misconceive the uncognized, does not misconceive what can be cognized, does not misconceive one who cognizes.

"Thus, bhikkhus, being ever stable among things seen, heard, sensed, and cognized, the Tathagata(Buddha) is a stable one. 667 And, I say, there is no stable one more excellent or sublime than that stable one."

Amid those who are self-constrained, the Stable One would not posit as categorically true or false anything seen, heard, or sensed, clung to and considered truth by others. 668 Since they have already seen this dart 669 to which people cling and adhere, [26] [saying] "l know, I see, it is just so," the Tathagatas(Buddhas) cling to nothing.

25 The Celibate Life (Brahmacariya)
"Bhikkhus(Monks), this celibate life(Brahmacariya) is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought; 'Let the people know me thus,' But rather, this celibate life (Brahmacariya) is lived for the sake of restraint, abandoning, dis passion, and cessation," 670

The Lord(Buddha) taught the celibate life(Brahmacariya), not based on tradition, culminating in nibbana(nirvana), lived for the sake of restraint and abandoning. 671

This is the path of the great beings, 672 the path followed by the great seers. Those who practice it as taught by the Buddha, acting upon the Teacher's guidance, will make an end of suffering.

26 Deceivers 673 (Kuha)
(1) "Bhikkhus(Monks), those bhikkhus who are deceivers, stubborn, talk ers, imposters, haughty, and unconcentrated(asamahita) are not bhikkhus of mine. 674 (2) They have strayed from this Dhamma and disci pline, and they do not achieve growth, progress, and maturity in this Dhamma and discipline. (3) But those bhikkhus who are honest, sincere, steadfast, compliant, and well self-absorbed(in-trance/samahita) are bhikkhus of mine. (4) They have not strayed from this Dhamma and discipline, and they achieve growth, progress, and matu rity in this Dhamma and discipline."

Those who are deceivers, stubborn, talkers, imposters, haughty, unconcentrated(asamahita), do not make progress in the Dhamma that the Perfectly Enlightened One has taught.

But those who are honest and sincere, steadfast, compliant, and well self-absorbed(in-trance/samahita), make progress in the Dhamma(path) that the Perfectly Enlightened One has taught.

27 Contentment (Santutthi sans. Santushti)
"Bhikkhus(monks), there are these four trifles, easily gained and blame less. What four?

(1) "A rag-robe is a trifle among robes, easily gained [27] and blameless. (2) A lump of almsfood is a trifle among meals, eas ily gained and blameless. (3) The foot of a tree is a trifle among lodgings, easily gained and blameless. (4) Putrid urine is a trifle among medicines, easily gained and blameless,’ 75

"These are the four trifles, easily gained and blameless. When a bhikkhu is satisfied with what is trifling and easily gained, I say that he has one of the factors of the ascetic life."

When one is content with what is blameless, trifling and easily gained; when one's mind is not distressed because of a lodging, robe, drink, and food, one is not hindered anywhere,676

These qualities, rightly said to conform to the ascetic life, are acquired by a bhikkhu 677 who is content and alert.

28 Noble Lineages 678 (Ariya-vamsa sans Arya-Vansh)
"Bhikkhus(monks), there are these four noble lineages, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?

(1) "Here, a bhikkhu is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a Wrong search, in what is improper, for the sake of a robe. 679 If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, completely comprehending and ever mindful(meditating/sati), is said to be standing in an ancient, primal noble lineage.

(2) "Again, a bhikkhu is content with any kind of almsfood, and he speaks in praise of contentment with any kind of alms food, and he does not engage in a wrong search, in what is improper, for the sake of almsfood. If he does not get almsfood he is not agitated, and if he gets some he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. [28] Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, completely compre hending and ever mindful(meditating/sati), is said to be standing in an ancient,, primal noble, lineage.

(3) "Again, a bhikkhu is content with any kind of lodg ing, and he speaks in praise of contentment with any kind of lodging, and he does not engage in a wrong search, in what is improper, for the sake of lodging. If he does not get lodging he is not agitated, and if he gets it he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, completely comprehending and ever mindful(meditating/sati), is said to be standing in an ancient, primal noble lineage.

(4) "Again, a bhikkhu finds delight in development, is delighted with development, finds delight in abandoning, is delighted with abandoning. 680 Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, completely comprehending and ever mindful(meditating/sati), is said to be standing in an ancient, primal noble lineage.

"These, bhikkhus, are the four noble lineages, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins.

"Bhikkhus(Monks), when a bhikkhu possesses these four noble lineages, if he dwells in the east he vanquishes discontent. discontent does not vanquish him; if he dwells in the west he vanquishes discontent, discontent does not vanquish him; if he dwells in the north he vanquishes discontent, discontent does not vanquish him; if he dwells in the south he vanquishes discontent, discontent does not vanquish him. For what reason? Because he is a steadfast one who vanquishes discontent and delight."

Discontent does not vanquish the steadfast one, 681 [for] the steadfast one is not vanquished by discontent, 682 The steadfast one vanquishes discontent, for the steadfast one is a vanquisher of discontent. [29]

Who can obstruct the dispeller who has discarded all kamma(karma/deeds)? Who is fit to blame one who is like a coin of refined gold? Even the devas(angels/gods) praise such a one; by Brahma too he is praised.

29 Dhamma Factors (Dhammapada)
"Bhikkhus(Monks), there are these four Dhamma factors, 683 primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?

(1) "Non-longing is a Dhamma factor, primal, of long stand ing, traditional, ancient, unadulterated and never before adulter ated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins. (2) Good will is a Dhamma factor, primal, of long standing . . . (3) Right mindfulness(meditation/sati) is a Dhamma factor, primal, of long standing . . . (4) Right samadhi(self absorption/trance) is a Dhamma factor, primal, of long stand ing not repudiated by wise ascetics and brahmins.

"These are the four Dhamma factors, primal, of long stand ing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins."

One should dwell free from longing with a heart of good will. One should be mindful(meditating/sati) and one-pointed in mind(ekaggacitta sans. ekagracitta), internally well self-absorbed(in-trance/samahita).

==== 30 Ascetics (Paribbajaka sans. Parivajraka)

On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion a number of very well-known ascetics were residing at the ascetics' park on the bank of the river Sappini, namely, Annabhara, Vara dhara,Sakuludayi the ascetic, and other very well-known ascetics.

Then, in the evening, the Lord(Buddha) emerged from seclusion and went to the ascetics' park on the bank of the Sappini. He sat down on a seat that was prepared and said to those :
 * "Ascetics, there are these four Dhamma(rightous) factors that are

primal, [30] of long standing, traditional, ancient, unadulter ated and never before adulterated, which are not being adulter ated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?

(1) "Non-longing is a Dhamma factor that is primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brah mins. (2) Goodwill is a Dhamma factor that is primal, of long standing . . . (3) right meditation(sati/mindfulness) is a Dhamma factor that is primal, of long standing . . . (4) Right samadhi(self absorption/trance) is a Dhamma factor that is primal, of long standing . . . not repudiated by wise ascetics and brahmins.

"These are the four Dhamma factors that are primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins.

(1) "If, ascetics, anyone should say: I will reject this Dhamma factor of non-longing and point out a [real] ascetic or brahmin who is full of longing, deeply passionate about sensual pleasures,' I would respond to him thus: 'Let him come, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject non-longing as a Dhamma factor and to point out a [real] ascetic or brahmin who is full of long ing, deeply passionate about sensual pleasures.

(2) "If anyone should say: 'I will reject this Dhamma factor of good will and point out a [real] ascetic or brahmin who has a mind of ill will and intentions of hate' I would respond to him thus: 'Let him come, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject goodwill as a Dhamma factor and to point out a [real] ascetic Or brahmin who has a mind of ill will and intentions of hate.

(3) "If anyone should say: 'I will reject this Dhamma factor of right meditation(sati/mindfulness) and point out a [real] ascetic or brahmin who is muddled in mind and lacks complete comprehension(sampajanna),' I would respond to him thus: 'Let him come, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject right meditation(sati/mindfulness) as a Dhamma factor and to point out a [real] ascetic or brahmin who is muddled, in mind and lacks complete comprehension(sampajanna).

(4) "If anyone should say: 'I will reject this Dhamma factor of right samadhi(self absorption/trance) and point out a [real] ascetic or brah min who is unconcentrated(asamahita), with a wandering mind' I would respond to him thus: 'Let him come, speak, [31] and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject right samadhi(self absorption/trance) as a Dhamma factor and to point out a [real] ascetic or brahmin who is unconcentrated(asamahita), with a wandering mind.

"If, ascetics, anyone thinks these four Dhamma factors should be censured and repudiated, then, in this very life, he incurs four reasonable criticisms and grounds for censure. 684 What four?

"'If you censure and repudiate this Dhamma factor of non longing, then you must regard as worthy of worship and praise those ascetics and brahmins who are full of longing and deeply passionate about sensual pleasures. If you censure and repudi ate this Dhamma(path) factor of good will, then you must regard as worthy of worship and praise those ascetics and brahmins who have minds of ill will and intentions of hate. If you censure and repudiate this Dhamma factor of right meditation(sati/mindfulness), then you must regard as worthy of worship and praise those ascetics and brahmins who are muddle-minded and lack complete comprehen sion. If you censure and repudiate this Dhamma factor of right samadhi(self absorption/trance), then you must regard as worthy of worship and praise those ascetics and brahmins who are unconcentrated(asamahita), with wandering minds.'

"If, ascetics, anyone thinks these four Dhamma factors should be censured and repudiated, then, in this very life, he incurs these four reasonable criticisms and grounds for censure. Even those ascetics Vassa and Bhanha of Ukkala, who were proponents of non-causality,, inactivity, and nihilism, did not think that these four Dhamma factors should be censured and repudiatedFor what reason? From fear of blame, attack, and refutation." 685

One of good will, ever mindful(meditating/sati), inwardly well self-absorbed(in-trance/samahita), training to remove longing, is said to be alertful. [32]

31 The Wheel (Cakka sans Chakra)
"Bhikkhus(Monks), there are these four wheels. When these four wheels turn, those devas(angels/gods) and humans who possess them soon attain greatness and abundance of wealth: What four? Dwelling in a suitable locality, relying on good persons, right resolution, and merits done in the past. 686 These are the four wheels. When these four wheels turn, those devas(angels/gods) and humans who possess them soon attain greatness and abundance of wealth."

When a person dwells in a suitable locality and makes friends with the noble ones, when he has formed right resolutions, and done deeds of merit in the past, grain, riches, fame, and reputation, along with happiness accrue to him.

32 Sustaining Relationships (Sangaha Sans. Sangraha)
'Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving(donation), endearing speech, beneficent conduct, and impartiality. 68 These are the four means of sustaining favorable relationship."

Giving(donation), endearing speech, beneficent conduct, and impartiality under diverse worldly conditions, as is suitable to fit each case: these means of sustaining a favorable relationship are like the linchpin of a rolling chariot.

If there were no such means of sustaining a favorable relationship, neither mother nor father would be able to obtain esteem and veneration from their children.

But since there exist these means of sustaining a favorable relationship, wise people respect them; thus they attain to greatness and are highly praised. [33]

33 The Lion (Siha sans. Singha)
"Bhikkhus(Monks), in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion's roar three times. Then he sets out in search of game.

"Whatever animals hear the lion roaring for the most part are filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds resort to the sky. Even those royal bull elephants, bound by strong thongs in the villages, towns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful among the ani mals is the lion, the king of beasts, so majestic and mighty.

"So too, bhikkhus, when the Tathagata(Buddha) arises in the world, an arahant, perfectly enlightened, accomplished in true knowl edge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of dev as and humans, the Enlightened One, the Lord(Buddha), he teaches the Dhamma thus: '(1) Such is personal existence(bhavo/cause for rebirth), (2) such the origin of per sonal existence(bhavo/cause for rebirth), (3) such the cessation of personal existence(bhavo/cause for rebirth), (4) such the way to the cessation of personal existence(bhavo/cause for rebirth).' 688

"When those devas(angels/gods) who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathagata(Buddha)'s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror thus: 669 'It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting; it seems that we are actually non-eternal, though we thought ourselves eternal. It seems that we are impermanent, transient, non-eternal, included in personal existence(bhavo/cause for rebirth)' 690 So powerful is the Tathagata(Buddha), so majestic and mighty is he in this world together with its devas(angels/gods)." [34]

When, through direct knowledge(abhinna), the Buddha, the teacher, the peerless person in this world with its devas(angels/gods), sets in motion the wheel of Dhamma,

[he teaches] personal existence(bhavo/cause for rebirth), its cessation, the origin of personal existence(bhavo/cause for rebirth), and the noble eightfold path that leads to the calming down of suffering.

Then even those devas(angels/gods) with long life spans — beautiful, ablaze with glory — become fearful and filled with terror, like beasts who hear the lion's roar.

"It seems that we are impermanent, not beyond personal existence(bhavo/cause for rebirth)." [they say], when they hear the word of the Arahant, the Stable One who is fully freed.

34 Confidence (Aggappasada)
"Bhikkhus(Monks), there are these four foremost kinds of confidence. What four?

(1) "To whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether perceptive or non-perceptive, or neither per cipient nor non-perceptive, the Tathagata(Buddha), the Arahant, the Per fectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the fore most, the result is foremost.

(2) "To whatever extent there are phenomena(dhamma)that are condi tioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those' who have con fidence in the foremost, the result is foremost.

(3) "To whatever extent there are phenomena(dhamma)conditioned or unconditioned, 691 dispassion(viraga) is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction ofcraving(tanha/trishna), dispassion, cessation, nibbana(nirvana). Those who have confidence in the Dhamma have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

(4) "To whatever extent there are Sanghas or groups, the Sangha of the Tathagata(Buddha)'s disciples is declared the foremost among them, that is, the four pairs of persons, the eight types of individuals — this Sangha of the Lord(Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. [35] Those who have confidence in the Sangha have confidence in the foremost, and for those who have con fidence in the foremost, the result is foremost.

"These are the four foremost kinds of confidence."

For those confident in regard to the foremost, knowing the foremost Dhamma, confident in the Buddha-the foremost — unsurpassed, worthy of offerings;

for those confident in the foremost Dhamma, in the blissful peace of dispassion(viraga); for those confident in the foremost Sangha, the unsurpassed field of merit;

for those giving gifts to the foremost, the foremost kind of merit increases: the foremost life span, beauty, and glory, good reputation, happiness, and strength.

The wise one who gives to the foremost, 692 self-absorbed(in-trance/samahita) upon the foremost Dhamma, having become a deva(angel/god) or a human being, rejoices, having attained the foremost.

35 Vassakara
On one occasion the Lord(Buddha) was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then the brah min Vassakara, the chief minister of Magadha, approached the Lord(Buddha) and exchanged greetings with him. When they had ' concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Master Gotama, we describe someone who possesses four qualities as a great man with great panna(divine knowledge). What four? (1) Here, someone is highly learned in the various, fields of learn ing. (2) He understands the meaning of various statements, so. that he can say: "This is the meaning of this statement; this is the meaning of that one? (3) He has a good memory; he remem bers and recollects what was done and said long ago! (4) He is skillful and diligent in attending to the diverse chores of a householder; he possesses sound judgment about them in order to carry out and arrange them properly. We describe some one who possesses these four qualities as a great man with great panna(divine knowledge). If Master Gotama thinks what I say should be approved, let him approve it. If he thinks what I say should be rejected, let him reject it.".

"I neither approve of your [statement], brahmin, nor do I reject it. [36] Rather, I describe one who possesses four [other] qualities as a great man with great panna(divine knowledge). What four? (1) Here, he is practicing for the welfare and happiness of many people; he is one who has established many people in the noble method, that is, in the goodness of the Dhamma, in the beneficial(kusala)ness of the Dhamma. 693 (2) He thinks whatever he wants to think and does not think what he does not want to think; he intends whatever he wants to intend and does not intend what he does not want to intend; thus he has attained to mental mastery over the ways of thought. (3) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (4) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind/liberation by panna(divine knowledge), and having entered upon it, he dwells in it.

"I neither approve of your [statement], brahmin, nor do I reject it. But I describe someone who possesses these four quali ties as a great man with great panna(divine knowledge)."

"It is astounding and amazing. Master Gotama, how well this has been stated by Master Gotama. And we consider Master Gotama as one who possesses these four qualities. (1) For he is practicing for the welfare and happiness of many people; he is one who has established many people in the noble method, that is, in the goodness of the Dhamma, in the beneficial(kusala)ness of the Dhamma. (2) He thinks whatever he wants to think and does not think what he does not want to think; he intends whatever he wants to intend and does not intend what he does not want to intend; thus he has attained to mental mastery over the ways of thought. (3) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (4) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it." [37]

"Surely, brahmin, your words are prying and intrusive. 694 Nevertheless, I will answer you. (1) Indeed, I am practicing for the welfare and happiness of many people; I have established many people in the noble method, that is, in the goodness of the Dhamma, in the beneficial(kusala)ness of the Dhamma. (2) I think what I want to think and do not think what I do not want to think; I intend what I want to intend and do not intend what I do not want to intend; thus I have attained to mental mastery over the ways of thought. (3) I gain at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (4) With the destruction of the taints, I have realized for myself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, I dwell in it."

He who found for the sake of all beings release from the snare of death; who revealed the Dhamma, the method, for the benefit of devas(angels/gods) and humans; he in whom many people gain confidence when they see and listen to him;

the one skilled in the path and what is not the path. the taintless one who accomplished his task; the Enlightened One bearing his final body is called " a great man of great panna(divine knowledge)."

36 Dona
On one occasion the Lord(Buddha) was traveling along the high way between Ukkattha and Setavya. The brahmin Dona was also traveling along the highway between Ukkattha and Seta vya. The brahmin Dona then saw the thousand-spoked wheels of the Lord(Buddha)'s footprints, with their rims and hubs, complete in all respects. 95 and thought: "It is astounding and amazing! These surely could not be the footprints of a human being!" [38]

Then the Lord(Buddha) left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness(meditation/sati) in front of him. Tracking the Lord(Buddha)'s footprints, the brahmin Dona saw the Lord(Buddha) sit ting at the foot of the tree—graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and equanimity(samatha), [like] a tamed and guarded bull elephant with controlled faculties. He then approached the Lord(Buddha) and said to him:

(1) "Could you be a deva(angel/god), sir?" 696

"I will not be a deva(angel/god), brahmin."

(2) "Could you be a gandhabba, sir?" 697

"I will not be a gandhabba, brahmin."

(3) "Could you be a yakkha, sir?"

"I will not be a yakkha, brahmin."

(4) "Could you be a human being, sir?"

"I will not be a human being, brahmin."

"When you are asked: 'Could you be a deva(angel/god), sir?' you say: 'I will not be a deva(angel/god), brahmin.' When you are asked: 'Could you be a gandhabba, sir?' you say: 'I will not be a gandhabba, brahmin.' When you are asked: 'Could you be a yakkha, sir?' you say: 'I will not be a yakkha, brahmin.' When you are asked: 'Could you be a human being, sir?' you say: 'I will not be a human being, brahmin.' What, then, could you be, sir?"

(1) "Brahmin, I have abandoned those taints because of which I might have become a deva(angel/god); I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. (2) I have abandoned those taints because of which I might have become a gan dhabba . . . (3) . . . might have become a yakkha . . . (4) . . . might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands [39] unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha.

"I have destroyed those taints by which I might have been reborn as a deva(angel/god) or as a gandhabba that travels through the sky; by which I might have reached the state of a yakkha, or arrived back at the human state: 698

"I have dispelled and cut down these taints. As a lovely white lotus is not soiled by the water, I am not soiled by the world: therefore, O brahmin, I am a Buddha." 699

37 Non-Decline (Aparihani)
"Bhikkhus(Monks), a bhikkhu who possesses four qualities is incapable of decline and is in the vicinity of nibbana(nirvana). What four? Here, a bhikkhu is accomplished in virtuous behavior, guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness.

(1) "And how is a bhikkhu accomplished in virtuous behav ior? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing dan ger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is accomplished in virtuous behavior.

(2) "And how does a bhikkhu(monk) guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Hav ing heard a sound with the ear ; . . Having smelled an odor with the nose . . . Having tasted a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad harmful(akusala) states of longing and dejection [40] might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu guards the doors of the sense faculties.

(3) "And how does a bhikkhu observe moderation, in eating? Here, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and main tenance of this body, for avoiding harm, and for assisting the brahmacariya(celibate holy life), considering: 'Thus I shall terminate the old feel ing and not arouse a new sensation(vedana), 700 and I shall be healthy and blameless and dwell at ease.' It is in this way that a bhikkhu observes moderation in eating.

(4) "And how is a bhikkhu intent on wakefulness? Here, dur ing the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion's posture, with one foot overlapping the other, mindful(meditating/sati) and completely compre hending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. It is in this way that a bhikkhu is intent on wakefulness.

"A bhikkhu who possesses these four qualities is incapable of decline and is in the vicinity of nibbana(nirvana)."

Established in virtuous behavior, restrained in the sense faculties, moderate in eating, intent on wakefulness:

a bhikkhu dwells thus ardently, unwearying by day and night. developing beneficial(kusala) qualities(Dhamma) 701 to attain security from bondage.

A bhikkhu who delights in alertfulness, seeing the danger in slothfulness, is incapable of decline: he is close to nibbana(nirvana). 702 [41]

38 Drawn Back (Patileen)
"Bhikkhus(Monks), a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back. 703

(1) "And how, bhikkhus, has a bhikkhu dispelled personal truths? 704 Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins — that is, "The world is eter nal' or 'The world is not eternal'; 'The world is finite' or 'The world is infinite'; 'The soul and the body are the same' or 'The soul is one thing, the body another'; 'The Tathagata(Buddha) exists after death,' or 'The Tathagata(Buddha) does not exist after death,' or 'The Tathagata(Buddha) both exists and does not exist after death' or 'The Tathagata(Buddha) neither exists nor does not exist after death'— a bhik khu has discarded and dispelled them all, given them up, rejected them, let go of them, abandoned and relinquished them. 705 It is in this way that a bhikkhu has dispelled personal truths.

(2) "And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence(bhavo/cause for rebirth) and has allayed the search for a spiri tual life. 06 It is in this way that a bhikkhu has totally renounced seeking.

(3) "And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy aqd dejection, a bhikkhu enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). It is in this way that a bhikkhu has tranquilized bodily activity. 707

(4) "And how has a bhikkhu(monk) drawn back? Here, a bhikkhu has abandoned the conceit 'I am,' cut it off at the root, made it like a palm stump, obliterated it so that it is no longer subject to future arising. It is in this way that a bhikkhu has drawn back.

"Bhikkhus(Monks), a bhikkhu who has dispelled personal truths. totally renounced seeking, and tranquilized bodily activity is said to have drawn back." [42]

Seeking for sense pleasures, seeking for existence(bhavo/cause for rebirth), seeking for a brahmacariya(celibate holy life); the tight grasp "Such is the truth," viewpoints [that are] swellings: 708

for one entirely detached from lust(raag), liberated by the. destruction of craving(tanha/trishna), such seeking has been relinquished, and viewpoints are uprooted.

That peaceful, mindful(meditating/sati) bhikkhu, tranquil, undefeated, enlightened by breaking through conceit, is called one who has drawn back."

39 Ujjaya
Then the brahmin Ujjaya approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Does Master Gotama praise sacrifice?"

"I do not praise all sacrifice, brahmin, nor do I withhold praise from all sacrifice. (1) I do not praise a violent sacrifice at which cattle, goats, rams, chickens, and pigs are slain, at which' vari ous creatures are led to slaughter. (2) For what reason? Because arahants and those who have entered the path to arahantship do not attend a violent sacrifice.

(3) "But I praise a nonviolent sacrifice at which cattle, goats, rams, chickens, and pigs are not slain, where various creatures are not slaughtered, that is, a regular giving(donation), a sacrifice offered by family custom. 709 (4) For what reason? Because arahants and those who have entered the path to arahantship attend a non violent sacrifice." 710

The horse sacrifice, human sacrifice, sammapasa, vajapeyya, [43] niraggala: 711 these grand sacrifices, fraught with violence, 712 do not bring great fruit.

The great seers of right conduct do not attend a sacrifice where goats, rams, cattle,

and various creatures are slain. But when they regularly offer by family custom sacrifices free from violence, no goats, sheep, and cattle or various creatures are slain.

That is the sacrifice the great seers of right conduct attend. The wise person should offer this; this sacrifice is very fruitful.

For one who makes such sacrifice it is indeed better, never worse. Such a sacrifice is truly vast and the devtas(angels) too are pleased.

40 Udayi
Then the brahmin Udayi approached the Lord(Buddha). . . and said to him:

[The prose portion is identical with that of 4:39.]

When a sacrifice is timely and allowable, well prepared and nonviolent, [44] the self-controlled followers of the brahmacariya(celibate holy life) attend such a sacrifice as this.

Those in the world who have removed the coverings, 713 transcenders of time and destination, 714 the Buddhas who are proficient in sacrifice 15 praise this kind of sacrifice.

Having prepared an appropriate gift, whether of the ordinary kind or in memory of the dead. one makes the sacrifice with a confident mind to a fertile field, to followers of the brahmacariya(celibate holy life).

When what has been properly obtained is properly offered, properly sacrificed, to those worthy of offerings, the sacrifice is vast and the devtas(angels) are pleased.

The wise person endowed with faith, haying sacrificed thus with a generous mind, is reborn in a happy world, in [a realm] without affliction.

41. Meditative-Trance(Samadhi-Bhavana)
"Bhikkhus(Monks), there are these four developments of Samadhi(Meditative Trance). What four? (1) There is a development of Samadhi(Meditative Trance) that leads to dwelling happily in this very life. 716 (2) There is a development of Samadhi(Meditative Trance) that leads to obtaining knowl edge and vision. (3) There is a development of Samadhi(Meditative Trance) that leads to self-absorbed(in-trance/samahita) meditation and complete comprehension. (4) There is a development of Samadhi(Meditative Trance) that leads to the destruction of the taints. [45{.

(1) "And what, bhikkhus, is the development of Samadhi(Meditative Trance) that leads to dwelling happily in this very life? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(Meditative Trance), which consists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhana(Meditative Trance), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of Samadhi(Meditative Trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely comprehending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(Meditative Trance) of which the noble ones declare: he is equani mous, mindful(meditating/sati), one who dwells happily. With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana(Meditative Trance), neither painful nor pleasant, which has purification of self-absorbed(in-trance/samahita) meditation by indifference(withdrawing within/upekkha). This is called the development of Samadhi(Meditative Trance) that leads to dwelling happily in this very life. 717

(2) "And what is the development of Samadhi(Meditative Trance) that leads to obtaining knowledge and vision? 718 Here, a bhikkhu attends to the perception(sanna/sangya) of light; he focuses on the perception(sanna/sangya) of day thus: 'As by day, so at night; as at night, so by day. 719 Thus, with a mind that is open and uncovered, he develops a mind imbued with luminosity. This is the development of Samadhi(Meditative Trance) that leads to obtaining knowledge and vision.

(3) "And what is the development of Samadhi(Meditative Trance) that leads to self-absorbed(in-trance/samahita) meditation and complete comprehension? Here, a bhik khu knows sensations(vedana) as they arise, as they remain present, as they disappear; he knows perceptions(sanna/sangya) as they arise, as they remain present, as they disappear; he knows thoughts as they arise, as they remain present, as they disappear. 720 This is the development of Samadhi(Meditative Trance) that leads to self-absorbed(in-trance/samahita) meditation and complete comprehension(sampajanna).

(4) "And what is the development of Samadhi(Meditative Trance) that leads to the destruction of the taints? Here, a bhikkhu dwells contem plating arising and vanishing in the five aggregates subject to clinging: 'Such is form, such its origin, such its passing away; such is sensation(vedana) . . . such is perception(sanna/sangya) . . . such are one's characteristics/behavior(sankhara/sanskar) . . . such is consciousness, such its origin, such its passing away.' This is the development of Samadhi(Meditative Trance) that leads to the destruction of the taints.

"These are the four developments of Samadhi(Meditative Trance). And it was with reference to this that I said in the Parayana, in 'The Questions of Punnaka':

"Having comprehended the world's highs and lows, he is not perturbed by anything in the world. [46] Peaceful, fumeless, untroubled, wishless, he has, I say, crossed over rebirth and old age." 721

42 Questions (Panha-Byakarana sans. Prashn-Vyakarana)
"Bhikkhus(Monks), there are these four ways of answering questions. 722 What four? (1) There is a question to be answered categorically; (2) there is a question to be answered after making a distinction; (3) there is a question to be answered with a counter-question; and (4) there is a question to be set aside. These are the four ways of answering questions."

One kind is given a categorical answer, another is answered after making a distinction; to the third, one should raise a counter-question, but the fourth should be set aside.

When a bhikkhu knows how to answer each type in the appropriate way, they say that he is skilled ; in the four kinds of questions.

He is hard to attack, hard to defeat, deep, hard to assault; he is proficient in both what is beneficial and harmful.

The wise person avoids what is harmful, and takes up what is beneficial. By arriving at what is beneficial, the steadfast one is said to be wise.

43 Anger (1) (Kodha1 sans. Krodh)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? (1) One who values anger, not the good Dhamma; (2) one who values denigration, not the good Dhamma; (3) one who values gain, not the good Dhamma; and (4) one who values honor, not the good Dhamma. These are the four kinds of persons found existing in the world.

"There are, bhikkhus, these four [other] kinds of persons found existing in the world. What four? (1) One who values the good Dhamma, not anger; (2) one who values the good Dhamma, not denigration; (3) one who values the good Dhamma, not gain; (4) one who values the good Dhamma, not honor. [47] These are the [other] four kinds of persons found existing in the world."

Bhikkhus who value anger and denigration, who value gain and honor. do not grow in the good Dhamma taught by the Perfectly Enlightened One.

But those who value the good Dhamma, who dwelled thus in the past and dwell thus now, truly grow in the Dhamma taught by the Perfectly Enlightened One.

44 Anger (2) (Kodha1 sans. Krodh)
"Bhikkhus(monks), there are these four things contrary to the good Dhamma. What four? (1) Valuing anger, not the good Dhamma; (2) valuing denigration, not the good Dhamma; (3) valuing gain, not the good Dhamma; and (4) valuing honor, not the good Dhamma. These are four things contrary to the good Dhamma,

"There are, bhikkhus, these four [other] things in accord with the good Dhamma. What four? (1) Valuing the good Dhamma, not anger; (2) valuing the good Dhamma, not denigration; (3) valuing the good Dhamma, not gain; and (4) valuing the good Dhamma, not honor. These are the four [other] things in accord with the good Dhamma."

Bhikkhus who value anger and denigration, who value gain and honor, are like rotten seeds in a fertile field: they do not grow in the good Dhamma.

But those who value the good Dhamma, who dwelled thus in the past and dwell thus now, are like moistened medicinal plants: they grow in the Dhamma.

45 Rohitassa (l) [723]
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, the young deva(angel/god) Rohitassa, of stunning beauty, illu minating the entire Jeta's Grove, approached the Lord(Buddha). He paid homage to the Lord(Buddha), stood to one side, and said: "Is it possible, Bhante,by traveling to know, see, or reach the end of the world, where one is not born, does not grow old and die, [48] does not pass away and get reborn?

"I say, friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn."

"It is astounding and amazing, Bhante, how well this was stated by the Lord(Buddha): I say, friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn.

"In the past, Bhante, I was a seer named Rohitassa, son of Bhoja, one possessing psychic potency(magic/iddhi), able to travel through the sky. My speed was like that of a light arrow easily shot by a firm-bowed 724 archer-one trained, skillful, and experienced 725 — across the shadow of a palmyra tree. My stride was such that it could reach from the eastern ocean to the western ocean.* Then, while I possessed such speed and such a stride, the wish arose in me: I will reach the end of the world by traveling. Having a life span of a hundred years, living for a hundred years, I trav eled for a hundred years without pausing except to eat,drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet I died along the way without having reached the end of the world.

"It is astounding and amazing, Bhante, how well this was stated by the Lord(Buddha): I say, friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn."

"I say, friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn: Yet I say that without having reached the end of the world there is no mak ing an end of suffering. It is in this fathom-long body endowed with perception(sanna/sangya) and mind that I proclaim (1) the world, (2) the origin of the world, (3) the cessation of the world, and (4) the way leading to the cessation of the world." [49]

The end of the world can never be reached by means of traveling [across the world]; yet without reaching the world's end there is no release from suffering. Hence the wise one, the world-knower, who has reached the world's end and lived the brahmacariya(celibate holy life), having known the world's end, at peace, does not desire this world or another.

46 Rohitassa (2)
Then when that night had passed, the Lord(Buddha) addressed the bhikkhus: "Bhikkhus(Monks), last night, when the night had advanced, the young deva(angel/god) Rohitassa, of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said:.

"Is it possible, Bhante, by traveling to know, see, or reach the end of the world, where one is not born, does not grow old and die, does not pass away and get reborn?"

[What follows is identical with 4:45, including the verses, but spoken in. the first-person narrative voice.] [50]

47 Far Apart (Suvidura)
"Bhikkhus(Monks), there are these four pairs of things extremely far apart. What four? (1) The sky and the earth. (2) The near and the far shores of the ocean. (3) The place where the sun rises and the place where it sets. (4) The teaching of the good and the teaching of the bad. "These are the four pairs of things extremely far apart." [51]

The sky and the earth are far apart, the ocean's far shore is said to be far, and so the place where the sun rises from the place where it sets.

But even farther apart, they say, are the teachings of the good and the bad. 726 The company of the good is constant; so long as it endures, it is just the same. But the company of the bad is fickle; thus the teaching of the good is far from the bad.

48 Visakha 727
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Visakha Pancaliputta was instructing, exhorting, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk, [spoken] with speech that was polished, clear, articulate, expressive of the meaning, comprehensive, and unhindered.

Then, in the evening, the Lord(Buddha) emerged from seclu sion and approached the assembly hall. He sat down on the appointed seat and addressed the bhikkhus: "Bhikkhus(Monks), who has been instructing, exhorting, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk, [spoken] with speech that is polished, clear, articulate, expressive of the meaning, comprehensive, and unhindered?" .

"It was Venerable Visakha Pancaliputta, Bhante."

Then the Lord(Buddha) said to the Venerable Visakha Pancaliputta: "Good, good, Visakha! It is good that you instruct, exhort, inspire, and gladden the bhikkhus in the assembly hall with a Dhamma(path) talk, [spoken] with speech that is polished, clear, articulate, expressive of the meaning, comprehensive, and unhindered."

When the wise man is in the midst of unwise, they do not know him if he does not speak. 725 But they know him when he speaks, teaching the deathless(amata/amrit) state.

He should speak and illustrate the Dhamma; he should lift high the seers' banner. Well-spoken words are the seers' banner: for the Dhamma is the banner of seers. [52]

49 Inversions (Vipallasa)
"Bhikkhus(Monks), there are these four inversions of perception(sanna/sangya), inver sions of mind, and inversions of view. 729 What four? (1) The inversion of perception(sanna/sangya), mind, and view that takes the imper manent to be permanent; (2) the inversion of perception(sanna/sangya), mind, and view that takes what is suffering to be pleasurable; 730 (3) the inversion of perception(sanna/sangya), mind, and view that takes what is non-self to be self; (4) the inversion of perception(sanna/sangya), mind, and view that takes what is unattractive to be attractive. These are the four inversions of perception(sanna/sangya), mind, and view.

“There are, bhikkhus, these four non-inversions of perception(sanna/sangya), non-inversions of mind, and non-inversions of view. What four? (1) The non-inversion of perception(sanna/sangya), mind, and view that takes the impermanent to be impermanent; (2) the non-inversion of perception(sanna/sangya), mind, and view that takes what is suffering to be suffering; (3) the non-inversion of perception(sanna/sangya), mind, and view that takes what is non-self to be non-self; (4) the non-inversion of perception(sanna/sangya), mind, and view that takes what is unattractive to be unattractive. These are the four non-inversions of perception(sanna/sangya), mind, and view."

Perceiving permanence in the impermanent, perceiving pleasure in what is suffering,. . perceiving a self in what is non-self, and perceiving attractiveness in what is unattractive, beings resort to wrong views, 731 their minds deranged, their perception(sanna/sangya) twisted.

Such people are bound by the yoke of Mara, and do not reach security from bondage. Beings continue in samsara, going to rebirth and death.

But when the Buddhas arise in the world, sending forth a brilliant light, they reveal this Dhamma that leads to the stilling of suffering.

Having heard it, wise people have regained their sanity. They have seen the impermanent as impermanent and what is suffering as suffering.

They have seen what is non-self as non-self and the unattractive as unattractive. By the acquisition of right view, they have overcome all suffering. [53]

50 Defilements (Upakkilesa sans. Upklesha)
"Bhikkhus(Monks), there are these four defilements of the sun and moon because of which the sun and moon do not shine, blaze, and radiate.. What four? Clouds are a defilement of the sun and moon because of which the sun and moon do not shine, blaze, and radiate; fog is a defilement of the sun and moon 732 . . . smoke and dust is a defilement of the sun and moon . . . and Rahu, lord of the asuras, is a defilement of the sun and moon because of which the sun and moon do not shine, blaze, and radiate. These are the four defilements of the sun and moon because of which the sun and moon do not shine, blaze, and radiate.

"So too, bhikkhus, there are four defilements of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate. What four?

(1) "There are some ascetics and. brahmins who drink liquor and wine and do not refrain from drinking liquor and wine. This is the first defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.

(2) "There are some ascetics and brahmins who indulge in sexual intercourse and do not refrain from sexual intercourse. This is the second defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.

(3) "There are some ascetics and brahmins who accept gold and silver and do not refrain from receiving gold and silver. This is the third defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.

(4) "There are some ascetics and brahmins who earn their living by wrong livelihood and do not refrain from wrong live lihood. This is the fourth defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.

"These are the four defilements of ascetics and brahmins [54] because of which some ascetics and brahmins do not shine, blaze, and radiate." 733

Some ascetics and brahmins are dragged around by lust(raag) and hatred; men hindered by ignorance seek delight in pleasant things.

They drink liquor and wines, indulge in sexual activity; the ignorant accept silver and gold.

Some ascetics and brahmins live by wrong livelihood. These are the defilements that the Buddha, Kinsman of the Sun, described.

Defiled by these, some ascetics and brahmins — impure, dusty creatures— 734 do not shine and blaze.

Shrouded in darkness, slaves of craving(tanha/trishna), led along, they take renewed existence(bhavo/cause for rebirth)(rebirth) and fill the terrible charnel ground.

51 Streams of Merit (1) (Punnabhisandha1 Sans. Punya..)
"Bhikkhus(Monks), there are these four streams of merit, streams of the beneficial(kusala), nutriments of happiness — heavenly, ripening in happiness, conducive to heaven — that lead to what is wished for, desired, and agreeable,' to one's welfare and happiness. What four? 735

" (1) When a bhikkhu enters and dwells in a measureless con centration of mind 736 while using a robe [that one has given him], one acquires a measureless stream of merit, stream of the beneficial(kusala), a nutriment of happiness . . . that leads ... to one's welfare and happiness. (2) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using almsfood [that one has given him], one acquires a measureless stream of merit, stream of the beneficial(kusala), a nutriment of happiness . . . that leads ... to one's welfare and happiness. [55] (3) When a bhik khu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using a lodging [that one has given him], one acquires a measureless stream of merit, stream of the beneficial(kusala), a nutri ment of happiness . . . that leads . ., to one's welfare and happi ness. (4) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using medicines and provisions for the sick [that one has given him], one acquires a measure less stream of merit, stream of the beneficial(kusala), a nutriment of happiness. . . that leads to one's welfare and happiness.

"These are the four streams of merit, streams of the beneficial(kusala) some, nutriments of happiness — heavenly, ripening in happi ness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness.

"When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the beneficial(kusala), it is not easy to measure his merit thus: 'Just so much is his stream of merit, stream of the beneficial(kusala), nutriment of happiness ; . . that leads to . . . one's welfare and happiness'; rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit.

"Bhikkhus(Monks), just as it is not easy to measure the water in the great ocean thus: 'There are so many gallons of water,' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water,' or 'There are so many hundreds of thousands of gallons of water/ but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit . . .it is reckoned simply as an incalculable, immeasurable, great mass of merit."

Just as the many rivers used by the hosts of people, flowing downstream, reach the ocean, the great mass of water, the boundless sea, the fearsome receptacle of heaps of gems; [56] so the streams of merit reach the wise man who is a giver of food, drink, and cloth;

[they reach] the donor of beds, seats, and covers like rivers carrying their waters to the sea.

52 Streams of Merit (2) 737 (Punna-bhisanda2 Sans. Punya..)
"Bhikkhus(monks), there are these four streams of merit, streams of the beneficial(kusala), nutriments of happiness — heavenly, ripening in happiness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness. What four?

(1) "Here, a noble disciple possesses unwavering confidence in the Buddha thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, for tunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' This is the first stream of merit..

(2) "Again, a noble disciple possesses unwavering confidence in the Dhamma thus: 'The Dhamma is well expounded by the Lord(Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.' This is the second stream of merit. ...

(3) "Again, a noble disciple possesses Unwavering confidence in the Sangha thus: 'The Sangha of the Lord(Buddha)'s disciples is practicing the good way, practicing the straight way, prac ticing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals — this Sangha of the Lord(Buddha)'s disciples is worthy of gifts, worthy of hos pitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' This is the third stream of merit. . ..

(4) "Again, a noble disciple possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, [57] unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). This is the' fourth stream of merit..

"These are the four streams of merit, streams of the beneficial(kusala) some, nutriments of happiness — heavenly, ripening in happi ness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness."

When one has faith in the Tathagata(Buddha), unshakable and well-established, and virtuous behavidr that is good, loved by the noble ones and praised; when one has confidence in the Sangha and one's view has been straightened out, they say that one is not poor, that one's life is not lived in vain.

Therefore an intelligent person, remembering the Buddhas' teaching, should be intent on faith and virtuous behavior, confidence and vision of the Dhamma. 738

53 Living Together (1) (Samvasa1)
On one occasion the Lord(Buddha) was traveling along the high way between Madhura and Veranja. A number of male and female householders were also traveling along the same high way. Then the Lord(Buddha) left the highway and sat down at the foot of a tree. The male and female householders saw the Lord(Buddha) sitting there and approached him, paid homage to him, and sat down to one side. The Lord(Buddha) then said to them:

"Householders, there are these four ways of living together. What four? A wretch lives together with a wretch;739 a wretch lives together with a female deva(goddess); a deva(angel/god) lives together with a wretch; a deva(angel/god) lives together with a female deva(angel/goddess).

(1) "And how, householders, does a wretch live together with a wretch? [58] Here, the husband is one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness; he is immoral, of bad character; he dwells at home with a heart obsessed by the stain of miserli ness; he insults and reviles ascetics and brahmins. And his wife is also one who destroys life . . . she insults and reviles ascetics and brahminsIt is in such a way that a wretch lives together with a wretch.

(2) "And how does a wretch live together with a female deva? Here, the husband is one who destroys life . : . he insults and reviles ascetics and brahmins. But his wife is one who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for slothfulness; she is virtuous, of goqd character; she dwells at home with a heart free from the stain of miserliness; she does not insult or revile ascetics and brahminsIt is in such a way that a wretch lives together with a female deva(angel/god).

(3) "And how does a deva(angel/god) live together with a wretch? Here, the husband is one who abstains from the destruction of life ... he does not insult or revile ascetics and brahmins. But his wife is one who destroys life . . . she insults and reviles ascetics and brahmins. It is in such a way that a deva(angel/god) lives together with a wretch.

(4) "And how does a deva(angel/god) live together with a female deva? Here, the husband is one who abstains from the destruction of life . . he does not insult or revile ascetics and brahmins. And his wife is also one who abstains from the destruction of life . . . she does not insult or revile ascetics and brahmins. It is in such a way that a deva(angel/god) lives together with a female deva(angel/god). [59]

"These are the four ways of living together."

When both are immoral, miserly and abusive, husband and wife live together as wretches.

The husband is immoral, miserly and abusive, but his wife is virtuous, charitable, generous. She is a female deva(angel/god) living with a wretched husband.

The husband is virtuous, charitable, generous, but his wife is immoral, miserly and abusive. She is a wretch living with a deva(angel/god) husband.

Both husband and wife are endowed with faith, charitable and self-control led, living their lives righteously, addressing each other with pleasant words. Then many benefits accrue to them and they dwell at ease. Their enemies are saddened when both are the same in virtue.

Having practiced the Dhamma here, the same in virtuous behavior and observances, delighting [after death] in a deva(angel/god) world, they rejoice, enjoying sensual pleasures.

54 (4) Living Together (2) (Samvasa2)
"Bhikkhus(Monks), there are these four ways of living together. What four? A wretch lives together with a wretch; a wretch lives together With a female deva; a deva(angel/god) lives together with a wretch; a deva(angel/god) lives together with a female deva(angel/god).

[The rest, including the verses, is identical with 4:53 but addressed to the bhikkhus.] [60—61]

55 The Same in Living (1) (Samjivi1)
On one occasion the Lord(Buddha) was dwelling among the Bhaggas in Sumsumaragira in the deer park at Bhesakala Grove. Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, and went to the residence of the householder Nakulapita, where he sat down in the prepared seat. Then the householder Nakulapita and the housewife Nakulamata approached the Lord(Buddha), paid homage to him, and sat down to one side. 740 The householder Nakulapita then said to the Lord(Buddha):

"Bhante, since I was young, when the young girl Nakulamata was given to me in marriage, I do not recall ever transgress ing against her even in thought, much less by deed. We wish, Bhante, to see one another not only in this present life but also in future lives."

The housewife Nakulamata in turn said to the Lord(Buddha): "Bhante, since I was a young girl given to the young house holder Nakulapita in marriage, I do not recall ever transgress ing against him even in thought, much less by deed. We wish, Bhante, to see one another not only in this present life but also in future lives. " [62]

"Householders, if both husband and wife wish to see one another not only in this present life but also in future lives, they should have the same faith, the same virtuous behavior, the same generosity,, and the same panna(divine knowledge). Then they will see one another not only in this present life but also in future lives."

Both husband and wife are endowed with faith, charitable and self-controlled, living their lives righteously, addressing each other with pleasant words.

Then many benefits accrue to them and they dwell at ease. Their enemies are saddened when both are the same in virtue.

Having practiced the Dhamma here, the same in virtuous behavior and observances, delighting [after death] in a deva(angel/god) world, they rejoice, enjoying sensual pleasures.

56 (6) The Same in Living (2) (Samjivi2)
"Bhikkhus(Monks), if both husband and wife wish to behold one another not only in this present life but also in future lives, they should have the same faith, the same virtuous behavior, the same generosity, and the same panna(divine knowledge). Then they will behold one another not only in this present life but also in future lives."

[The verses are identical with those of 4:55]

57 Suppavasa
On one occasion the Lord(Buddha) was dwelling among the Koli yans near the Koliyan town named Sajjanela. Then, in the morn ing, the Lord(Buddha) dressed, took his bowl and robe, and went to the residence of the Koliyan daughter Suppavasa, where he sat down in the prepared seat. 741 Then the Koliyan daughter Suppavasa, [63] with her own hand, served and satisfied the Lord(Buddha) with various kinds of delicious food. When the Lord(Buddha) had finished eating and had put away his bowl, the Koliyan daughter Suppavasa sat down to one side. The Lord(Buddha) then said to her:

"Suppavasa, a female noble disciple who gives food gives the recipients four things. What four? She gives life, beauty, happiness, and strength. (1) Having given life, she partakes of life, whether celestial or human. (2) Having given beauty, she partakes of beauty, whether celestial or human. (3) Having given happiness, she partakes of happiness, whether celestial or human. (4) Having given strength, she partakes of strength, whether celestial or human. Suppavasa, a female noble disciple who gives food gives the recipients these four things."

When one gives well-prepared food, pure, delicious, and flavorful, to the upright ones who are exalted and of excellent conduct, that offering, which links merit with merit, is praised as very fruitful by the world-knowears. 742

Those recollecting such generosity dwell in the world inspired by joy.

Having removed the stain of miserliness and its root, blameless, they go to the heavenly abode.

58 Sudatta
Then the householder Anathapindika approached the Lord(Buddha) . . . . The Lord(Buddha) then said to him:

"Householder, a noble disciple who gives food gives the recipients four things. What four? [64] He gives life, beauty, happiness, and strength. (-1) Having given life, he partakes of life, whether celestial or human. (2) Having given beauty, he partakes of beauty, whether celestial or human. (3) Having given happiness, he partakes of happiness, whether celestial or human. (4) Having given strength, he partakes of strength, whether celestial or human. Householder, a noble disciple who gives food gives the recipients these four things."

One who respectfully gives timely food to those self-controlled ones who eat what others give, provides them with four things: life, beauty, happiness, and strength. The man who gives life and beauty, who gives happiness and strength, will obtain long life and fame wherever he is reborn.

59 Food (Bhojana)
"Bhikkhus(monks), when a donor gives food, he gives the recipients four things. What four? . . . [as in preceding sutta j . . . Bhikkhus, when a donor gives food, he gives the recipients these four things."

[The verses are identical with those of 4:58.] [65]

60 The Layperson's Proper Practice (Gihisamici sans. Gruhi..)
Then the householder Anathapindika approached the Lord(Buddha) . . . . The Lord(Buddha) said to him:

. "Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four?

"Here, householder, a noble disciple serves the Sangha of bhikkhus with robes; he serves the Sangha of bhikkhus with almsfood; he serves the Sangha of bhikkhus with lodgings; he serves the Sangha of bhikkhus with medicines and provisions for the sick. 743

"Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven."

When the wise practice the way proper for the layperson, they serve the virtuous monks of upright conduct with robes, almsfood, lodgings, and medicines:

for them both by day and night merit always increases; having done excellent deeds, they pass on to a heavenly state.

61 Worthy Deeds (Patta-Kamma )
Then the householder Anathapindika approached the Lord(Buddha) . . . . The Lord(Buddha) said to him: [66]

"Householder, there are these four things that are wished for, desired, agreeable, and rarely gained in the world. What four?

(1) "One thinks: 'May wealth come to me righteously!' This is the first thing in the world that is wished for..'. . and rarely gained in the world. ...

(2) "Having gained wealth righteously, one thinks: 'May fame come to me and to my relatives and preceptors!' 744 This is the second thing . . . rarely gained in the world.

(3) "Having gained wealth righteously and having gained fame for oneself and for one's relatives and preceptors, one thinks: 'May I live long and enjoy a long life span!' This is the third thing . . . rarely gained in the world.

(4) "Having gained wealth righteously, having gained fame for oneself and for one's relatives and preceptors, living long and enjoying a long life span, one thinks: 'With the breakup of the body, after death, may I be reborn in a good destination, in a heavenly world!' This is the fourth thing . . . rarely gained in the world.

"These are the four things that are wished for, desired, agree able, and rarely gained in the world.

"There are, householder, four [other] things that lead to obtaining those four things. What four? accomplishment(sampada) in faith, accomplishment(sampada) in virtuous behavior, accomplishment(sampada) in generosity, and accomplishment(sampada) in panna(divine knowledge).

(1) "And what, householder, is accomplishment(sampada) in faith? Here, a noble disciple is endowed with faith; he places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowl edge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' This is called accom plishment in faith.

(2) "And what is accomplishment(sampada) in virtuous behavior? Here, a noble disciple abstains from the destruction of life . . . abstains from liquor, wine, and intoxicants, the basis for slothfulness. This is called accomplishment(sampada) in virtuous behavior.

(3) "And what is accomplishment(sampada) in generosity? Here, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving(donation) and sharing. This is called accomplishment(sampada) in generosity.

(4) "And. what is accomplishment(sampada) in panna(divine knowledge)? [67] If one dwells with a heart overcome by longing and unrighteous greed, one does what should be avoided and neglects one's duty, so that one's fame and happiness are spoiled. If one dwells with a. heart overcome by ill will . . . by dullness and drowsi ness . . .by restlessness and remorse. ... by doubt, one does what should be avoided and neglects one's duty, so that one's fame and happiness are spoiled.

"When, householder, a noble disciple has understood thus: 'Longing and unrighteous greed are a defilement of the mind,' he abandons them. When he has understood thus: 'Ill will is a defilement of the mind,' he abandons it. When he has under stood thus: 'Dullness and drowsiness are a defilement of the mind,' he abandons them. When he has understood thus: 'Restlessness and remorse are a defilement of the mind,' he abandons them. When he has understood thus: 'Doubt is a defilement of the mind,' he abandons it.

"When, householder, a noble disciple has understood thus. 'Longing and unrighteous greed are a defilement of the mind' and has abandoned them; when he has understood thus: 'Ill will . . . Dullness' and drowsiness . . : Restlessness and remorse . . . Doubt is a defilement of the mind,' and has aban doned it, he is then called a noble disciple of great panna(divine knowledge), of wide panna(divine knowledge), one who sees the range.745 one accomplished in panna(divine knowledge). This is called accomplishment(sampada) in panna(divine knowledge).

"These are the four [other] things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world.

"With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, :the noble disciple undertakes four worthy deeds. What four?

(1) "Here, householder, with wealth acquired by energetic striving . . . righteously gamed, the noble disciple makes himself happy and pleased and properly maintains himself in happi ness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and prop erly maintains them in happiness; he makes his friends and companions happy and pleased and properly maintains them in happiness. This is the first case of wealth that has gone to good use, that has been properly utilized and used for a worthy cause. [68].

(2) "Again, with wealth acquired by energetic striving . . . righ teously gained, the noble disciple makes provisions against the losses that might arise from fire, floods, kings, thieves, or dis pleasing heirs; he makes himself secure against them: This is the second case of wealth that has gone to good use . . . for a worthy cause.

(3) "Again, with wealth acquired by energetic striving . . . righ teously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the devtas(angels). This is the third case of wealth that has gone to good use . . . for a worthy cause.

(4) "Again, with wealth acquired by energetic striving . . . righ teously gained, the noble disciple establishes an uplifting offering of alms — an offering that is heavenly, 746 resulting in happiness, conducive to heaven — to those ascetics and brah mins who refrain from intoxication and slothfulness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbana(nirvana). This is the fourth case of wealth that has gone to good use, that has been properly employed and used for a worthy cause.

"These, householder, are the four worthy deeds that the noble disciple undertakes with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When anyone exhausts wealth on anything apart from these four worthy deeds, that wealth is said to have gone to waste, to have been squandered, to have been used frivolously. But when anyone exhausts wealth on these four worthy deeds, that wealth is said to have gone to good use, to have been properly used, to have been utilized for a worthy cause."

"I've enjoyed wealth, supported my dependents, and overcome adversities. I have given an uplifting offering and performed the five oblations. I have served the virtuous monks, the self-controlled celibate ones. 747

"I have achieved whatever purpose a wise person, dwelling at home, [69] might have in desiring wealth; what I have done brings me no regret."

Recollecting this, a mortal remains firm in the noble Dhamma. They praise him here in this life, and after death he rejoices in heaven.

62 Freedom front Debt (Ananya)
Then the householder Anathapindika approached the Lord(Buddha) . . . . The Lord(Buddha) said to him:

"Householder, there are these four kinds of happiness that may be achieved by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, the happiness of enjoyment, the happiness of free dom from debt, and the happiness of blamelessness. 748

(1) "And what, householder, is the happiness of ownership? Here, a clansman has acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When he thinks, I have acquired wealth by energetic striving . . . righteously gained, he experiences happiness and joy. This is called the happiness of ownership.

(2) "And what is the happiness of enjoyment? Here, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman enjoys his wealth and does meritorious deeds. When lie thinks, 'With wealth acquired by energetic striving . . . righteously gained, I enjoy my wealth and do meritorious deeds, he experiences happiness and joy. This is called the happiness of enjoyment.

(3) " And what is the happiness of freedom from debt? Here, a clansman has no debts to anyone, whether large or small. When he thinks, 'I have no debts to anyone, whether large or small he experiences happiness and joy. This is called the happiness of freedom from debt.

(4) "And what is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action. [70] When he thinks, I am endowed with blameless bodily, verbal, and mental action, he experiences happiness and joy. This is called the happiness of blamelessness.

"These are the four kinds of happiness that a layperson who enjoys sensual pleasures may achieve, depending on time and occasion."

Having known the happiness of freedom from debt, one should recall 749 the happiness of ownership.

Enjoying the happiness of enjoyment, a mortal then sees things clearly with panna(divine knowledge).

While seeing things clearly, the wise one knows both kinds 750 of happiness.

The other is not worth a sixteenth part of the bliss of blamelessness. 751

==== 63 With Brahma 752

(1) "Bhikkhus(Monks), those families dwell with Brahma where at home the mother and father are revered by their children. (2) Those families dwell with the first teachers where at home the mother and father are revered by their children. (3) Those fami lies dwell with the first devtas(angels) where at home the mother and father are revered by their children. (4) Those families dwell with the gift-worthy where at home the mother and father are revered by their children.

"'Brahma, bhikkhus, is a designation for mother and father. 'First teachers' is a designation for mother and father. 'First devtas(angels)' is a designation for mother and father. 'Gift-worthy' is a designation for mother and father. And why? Mother and father are very helpful to their children: they raise them, nurture them, and show them the world."

Mother and father are called "Brahma." and also "first teachers." They are worthy of gifts from their children, for they have compassion for their offspring. Therefore a wise person should revere them and treat them with honor.

One should serve them with food and drink, with clothes and bedding, by massaging and bathing them, and by washing their feet.

Because of that service to mother and father, the wise praise one in this world and after death one rejoices in heaven. [71]

64 Hell 753 (Niraya)
"Bhikkhus(Monks),.one who possesses four qualities is cast into hell as if brought there. What four? He destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. One who possesses these four qualities is cast into hell as if brought there."

The destruction of life, taking what is not given, the uttering of false speech, and consorting with others' wives: the wise do not praise such deeds.

65 Form (Rupa)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? (1) One who judges on the basis of form, whose confidence is based on form. (2) One who judges on the basis of speech, whose confidence is based on speech. (3) One who judges on the basis of austerity, whose confidence is based on austerity. (4) One who judges on the basis of the Dhamma, whose confidence is based on the Dhamma. These are the four kinds of persons found existing in the world." 754

Those who judge on the basis of form and those who follow because of speech have come under the control of desire and lust(raag); those people do not understand. 755

One who does not know the inside and does not see the outside, ' a unwise obstructed on all sides, is carried away by speech.

One who does not know the inside • yet who clearly sees the outside, seeing the fruit externally, is also carried away by speech.

But one who understands the inside and who clearly sees the outside, seeing without hindrances, is not carried away by speech.

66 With Lust (Saraga)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? With lust(raag), the hating, the deluded, and the conceited. These are the four kinds of persons found existing in the world." [72]

Beings enamored of tantalizing things, seeking delight in whatever is pleasing, low beings bound by delusion(moha), 756 increase their bondage.

The ignorant go about creating harmful(akusala) kamma(karma/deeds) born of lust(raag), hatred(dosa/dvesh), and delusion(moha): distressful deeds productive of suffering.

People hindered by ignorance, blind, lacking eyes to see, in accordance with their own nature, do hot think of it in such a way. 757

67 Snakes (Ahiraja)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion, in Savatthi, a certain bhikkhu had been bitten jby a snake and had died. 758 Then a number of bhikkhus approached the Lord(Buddha) , paid homage to him, sat down to one side, and said: "Bhante, a certain bhikkhu here in Savatthi was bitten by a snake and died."

[The Lord(Buddha) said:] "Surely, bhikkhus, that bhikkhu did not pervade the four royal families of snakes 759 with a mind of loving-kindness(metta). For if he had done so, he would not have been bitten by a snake and died. What are the four? The virupakkha royal family of snakes, the erapatha royal family of snakes, the chabyaputta royal family of snakes, and the black gotamaka royal family of snakes. Surely, that bhikkhu did not pervade these four royal families of snakes with a mind of lovingkindness. For if he had done so, he would not have been bitten by a snake and died. . '

"I enjoin you, bhikkhus, to pervade these four royal families of snakes with a mind of loving-kindness(metta), for your own secu rity, safety, and protection."

I have loving-kindness(metta) for the virupakkha snakes; for the erapatha snakes I have loving-kindness(metta). I have loving-kindness(metta) for the chabyaputta snakes; for the black gotamakas I have loving-kindness(metta).

I have loving-kindness(metta) for footless creatures; for those with two feet I have loving-kindness(metta). [73] I have loving-kindness(metta) for those with four feet; for those with many feet I have loving-kindness(metta).

May footless beings not harm me; may no harm come to me from those with two feet; may four-footed beings not harm me; may no harm come to me from those with many feet.

May all beings, all living things, all creatures, every one, meet with good fortune; may nothing bad come to anyone.

The Buddha is measureless, the Dhamma is measureless, the Sangha is measureless; creeping things, snakes, scorpions, centipedes, spiders, lizards, and rats are finite. I have made a safeguard, I have made protection. Let the creatures retreat. I pay homage to the Lord(Buddha), homage to the seven Perfectly Enlightened Ones. 760

68 Devadatta
On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak soon after Devadatta had left. 761 There the Lord(Buddha), with reference to Devadatta, addressed the bhik khus: "Bhikkhus(Monks), Devadatta's gain, honor, and praise led to his own ruin and destruction. (1) Just as a plantain tree yields fruit to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his own ruin and destruction(2) Just as a bam boo yields fruit to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his own ruin and destruction. (3) Just as a reed yields fruit to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his own ruin and destruction. (4) Just as a mule becomes pregnant to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his own ruin and destruction."

As its own fruit destroys the plantain, as its fruit destroys the bamboo and reed, as its embryo destroys the mule, so does honor destroy the vile man. [74]

69 Striving (Padhana)
"Bhikkhus(Monks), there are these four strivings. What four? Striving by restraint, striving by abandonment, striving by develop ment, and striving by protection.

(1) "And what, bhikkhus, is striving by restraint? Here, a bhikkhu generates desire for the non-arising of unarisen bad harmful(akusala) qualities(Dhamma); he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. This is called striving by restraint.

(2) "And what is striving by abandonment? Here, a bhikkhu generates desire for the abandoning of arisen bad harmful(akusala) qualities; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. This is called striving by abandonment.

(3) "And what is striving by development? Here, a bhikkhn generates desire for the arising of unarisen beneficial(kusala) quali ties; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. This is called striving by development.

(4) "And what is striving by protection? Here, a bhikkhu gen erates desire for the maintenance of arisen beneficial(kusala) qualities(Dhamma), for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. This is called striving by protection.

"These are the four strivings."

Restraint and abandonment, development and protection: by means of these four strivings taught by the Kinsman of the Sun a bhikkhu who is ardent here can attain the destruction of suffering.

70 Unrighteous 762 (Adhammika Sans. Adharmik)
"Bhikkhus(monks), when kings are unrighteous, 763 the royal vassals become unrighteous. When the royal vassals are unrighteous, brahmins and householders become unrighteous. 764 When brah mins and householders are unrighteous, the people of the towns and countryside become unrighteous. When the people of the towns and countryside are unrighteous, the sun and moon [75] p»roceed off course. When the sun and moon proceed off course, the constellations and the stars proceed off course. When the constellations and the stars proceed off course, day and night proceed off course . . . the months and fortnights proceed off course . . . the seasons and years proceed off course. When the seasons and years proceed off course, the winds blow off course and at random. When the winds blow off course and at random, the devtas(angels) become upset. When the devtas(angels) are upset, sufficient rain does not fall. When sufficient rain does not fall, the crops ripen irregularly. When people eat crops that ripen irregularly, they become short-lived, ugly, weak, and sickly. 765

"Bhikkhus(Monks), when kings are righteous, the royal vassals become righteous. When the royal vassals are righteous, brah mins and householders become righteous. When brahmins and householders are righteous, the people of the towns and coun try side become righteous. When, the people of the towns and countryside are righteous, the sun and moon proceed on course. When the sun and moon proceed on course, the constellations and the stars proceed on course. When the constellations and the stars proceed on course, day and night proceed on course . . . the months and fortnights proceed on course . . . the seasons and years proceed on course. When the seasons and years proceed on course, the winds blow on course and dependably. When the winds blow on course and dependably, the devtas(angels) do not become upset. When the devtas(angels) are not upset, sufficient rain falls. When sufficient rain falls, the crops ripen in season. When people eat crops that ripen in season, they become long-lived, beautiful, strong, and healthy."

When cattle are crossing [a ford], if the chief bull goes crookedly, all the others go crookedly because their leader has gone crookedly.

So too, among human beings, when the one considered the chief behaves unrighteously, other people do so as well. [76] The entire kingdom is dejected if the king is unrighteous.

When cattle are crossing [a ford] if the chief bull goes straight across, all the others go straight across because their leader has gone straight.

So too, among human beings, when the one considered the chief conducts himself righteously, other people do so as well. The entire kingdom rejoices If the king is righteous.

71 Striving (Padhana)
"Bhikkhus(Monks), a bhikkhu who possesses four qualities is practic ing the unmistakable way and has laid the groundwork for the destruction of the taints. 766 What four? Here, a bhikkhu is vir tuous, learned, energetic, and wise. A bhikkhu who possesses these four qualities is practicing the unmistakable way and has laid the groundwork for the destruction of the taints."

72 Right View (Samma-Ditthi sans. Samyak Drishti)
"Bhikkhus(Monks), a bhikkhu who possesses four qualities is practic ing the unmistakable way and has laid the groundwork for the destruction of the taints. What four? The thought of renuncia tion, the thought of good will, the thought of non-harming, and right view. 767 A bhikkhu(monk) who possesses these four qualities [77] is practicing the unmistakable way and has laid the ground work for the destruction of the taints."

73 The Good Person (Sappurisa Sans. Satpurush)
"Bhikkhus(Monks), one who possesses four qualities can be understood to be a bad person. What four?

(1) "Here, bhikkhus, a bad person discloses the faults of others even when not asked about them, how much more then when asked. But when he is asked about them, then, led on by questions, he speaks about the faults of others without gaps or omissions, fully and in detail. It can be understood: 'This fellow is a bad person.

(2) " Again, a bad person does not disclose the virtues of others even when asked about them, how much less then when not asked. But when he is asked about them, then, though led on by questions, he speaks about the virtues of others with gaps and omissions, not fully or in detail. It can be understood: 'This fellow is a bad person.'

(3) "Again, a bad person does not disclose his own faults even when asked about them, how much less then when not asked. But when he is asked about them, then, though led on by questions, he speaks about his own faults with gaps and omissions, not fully or in detail. It can, be understood: This fellow is a bad person.

(4) "Again, a bad person discloses his own virtues even when not asked about them, how much more then when asked. But when he is asked about them, then, led on by questions, he speaks about his own virtues without gaps and omissions, fully and in detail. It can be understood: 'This fellow is a bad person."

"One who possesses these four qualities can be understood to be a bad person.

"Bhikkhus(Monks), one who possesses [another] four qualities can be understood to be a good person. What four?

(1) "Here, bhikkhus, a good person does not disclose the faults of others even when asked about them, how much less then when not asked. But when he is asked about them, then, though led on by questions, he speaks about the faults of others with gaps and omissions, [78] not fully or in detail. It can be understood: 'This fellow is a good person.'

(2) "Again, a good person discloses the virtues of others even when not asked about them, how much more then when asked. But when he is asked about them, then, led on by questions, he speaks about the virtues of others without gaps and omissions, fully and in detail. It can be understood: 'This fellow is a good person.'

(3) "Again, a good person discloses his own faults even when riot asked about them, how much more then when asked. But when he is asked about them, then, led on by questions, he speaks about his own faults without gaps and omissions, fully and in detail. It can be understood: 'This fellow is a good person.'

(4) " Again, a good person does not disclose his own virtues even when asked about them, how much less then when not asked. But when he is asked about them, then, led on by ques tions, he speaks about his own virtues with gaps and omissions, not fully or in detail. It can be understood: 'This fellow is a good person.'

"One who possesses these four qualities can be understood as a good person.

"Bhikkhus(Monks), 768 when a bride is first brought into the home, whether at night or during the day, at first she sets up a keen sense of moral shame and moral dread toward her mother in-law, her father-in-law, her husband, and even the slaves, workers, and servants. But after some time, as a result of living together and intimacy with them, she says to her mother-in law, her father-in-law, and her husband: 'Go away! What do you know?'

"So too, when some bhikkhu(monk) here has gone forth from the household life into hermit life, whether by night or dur ing the day, at first he sets up a keen sense of moral shame and moral dread toward the bhikkhus, the Bhikkhunis(Nuns), the male lay followers, the female lay followers, and even toward the monastery workers and novices. But after some time, as a result of living together and intimacy with them, he says even to his teacher and his preceptor: 'Go away! What do you know?'

"Therefore, bhikkhus(monks), you should train yourselves thus: 'We will dwell with a mind like that of a newly arrived bride.' It is in such a way that you should train yourselves." [79]

74 Foremost (1) (Agga1 Sans. Agra)
"Bhikkhus(Monks), there are these four things that are foremost: What four? The foremost kind of virtuous behavior, the foremost kind of samadhi(self absorption/trance), the foremost kind of panna(divine knowledge), and the foremost kind of liberation. These are the four things that are foremost."

75 Foremost (2)(Agga2 Sans. Agra)
"Bhikkhus(Monks), there are these four things that are foremost. What four? The foremost of forms, the foremost of sensations(vedana), the fore most of perceptions(sanna/sangya), and the foremost among states of exis tence. These are the four things that are foremost." 769

76 Kusinara
On one occasion the Lord(Buddha) was dwelling at Kusinara between the twin Sal trees in the sal-tree grove of the Mallas at Upavattana, on the occasion of his final nibbana(nirvana). There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), it may be that even a single bhikkhu has some doubt or uncertainty about the Buddha, the Dhamma, or the Sangha, about the path or the practice. 770 Then ask, bhikkhus. Do not be remorghful later, thinking: 'Our teacher was pres ent before us, yet we could not bring ourselves to question the Lord(Buddha) when we were in his presence.'

When this was said, the bhikkhus were silent. A second time ... A third time the Lord(Buddha) addressed the bhik khus. . . And a third time the bhikkhus were silent.

Then the Lord(Buddha) addressed the bhikkhus: "It may be the case, bhikkhus, that you do not ask out of respect for the teacher. Then report your questions to a friend." When this was said, the bhikkhus were still silent. [80]

Then the Venerable Ananda said to the Lord(Buddha): "It is astounding and amazing, Bhante! I am confident that there is not a single bhikkhu in this Sangha who has any doubt or uncer tainty about the Buddha, the Dhamma, or the Sangha, about the path or the practice."

"You speak out of confidence, Ananda, but the Tathagata(Buddha) knows this for a fact. For among these five hundred bhik khus, even the least is a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment."

77 Inconceivable Matters (Acinteyya)
"Bhikkhus(monks), there are these four inconceivable matters 771 that one should not try to conceive; one who tries to conceive them would reap either madness or frustration. What four? (1) The domain of the Buddhas is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration. (2) The domain of one in jhana is an inconceivable matter. . .(3) The result of kamma(karma/deeds) is an inconceivable matter. . . (4) Speculation about the world is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustra tion. 772 These are the four inconceivable matters that one should not try to conceive; one who tries to conceive them would reap either madness or frustration."

78 Offerings (Dakkhina sans. Dakshina)
"Bhikkhus(Monks), there are these four purifications of offerings. 773 What four? (1) There is an offering that is purified through the donor but not through the recipients; (2) there is an offering that is purified through the recipients but not through the donor; (3) there is an offering that is not purified through either the donor or the recipients; (4) there is an offering that is-purified through both the donor and the recipients. [81]

(1) "And how, bhikkhus, is an offering purified through the donor but not through the recipients? Here, the donor is virtu ous and of good character, but the recipients are immoral and of bad character. It is in this way that an offering is purified through the donor but not through the recipients.

(2) "And how is an offering purified through the recipients but not through the donor? Here, the donor is immoral and of bad character, but the recipients are virtuous and of good character. It is in this way that an offering is purified through the recipients but not through the donor.

(3) "And how is an offering not purified through either the donor or the recipients? Here, the donor is immoral and of bad character, and the recipients too are immoral and of bad char acter, It is in this way that an offering is not purified through either the donor or the recipients.

(4) "And how is an offering purified through both the donor and the recipients? Here, the donor is virtuous and of good character, and the recipients too are virtuous and of good char acter. It is in this way that an offering is purified through both the donor and the recipients.

"These are the four purifications of offerings."

79 Business (Vanijja sans. Vanijjya)
Then the Venerable Sariputta approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, (1) why is it that for one person here, the business he undertakes ends in failure(vipatti)? (2) Why is it that for another the same kind of business does not fulfill his expectations? (3) Why is it that for still another the same kind of business fulfills his expectations? (4) And why is it that for still another the same kind of business surpasses his expectations?"

(1) "Here, Sariputta, someone approaches an ascetic or a brahmin and invites him to ask for what he needs, [82] but does not give him what was requested. When he passes away from there, if he comes back to this world, whatever business he undertakes ends in failure(vipatti).

(2) "Someone else approaches an ascetic or a brahmin and invites him to ask for what he needs. He gives it to him but does not fulfill his expectations. When he passes away from there, if he comes back to this world, whatever business he undertakes does not fulfill his expectations.

(3) "Someone else approaches an ascetic or a brahmin and invites him to ask for what he needs. He gives it to him and fulfills his expectations. When he passes away from there, if he comes back to this world, whatever business he undertakes fulfills his expectations.

(4) "Someone else approaches an ascetic or a brahmin and invites him to ask for what he needs. He gives it to him and surpasses his expectations. When he passes away from there, if he comes back to this world, whatever business he undertakes surpasses his expectations.

"This, Sariputta, is the reason why for one person here the business he undertakes ends in failure(vipatti), for another the same kind of business does not fulfill his expectations, for still another the same kind of business fulfills his expectations, and for still another the same kind of business surpasses his expectations."

80 Kamboja
On one occasion the Lord(Buddha) was dwelling at Kosambl in Ghosita's Park. Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said:

"Bhante, why is it that women do not sit in council, or engage in business, or go to Kamboja?" 774

"Ananda, women are prone to anger; women are envious; [83] women are miserly; women are unwise. This is why women do not sit in council, engage in business, or go to Kamboja."

81 The Destruction of Life (Panipata sans. Prani-paata)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? One destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. One possessing these four qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? One abstains from the destruction of life, from taking what is not given, from sexual misconduct, and from false speech. Onepossessing these four qualities is deposited in heaven as if brought there."

==== 82 False Speech (Musavada sans. Mithya-vada)

"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? One speaks falsely, speaks divi sively, speaks harshly, and indulges in idle chatter. One pos sessing these four qualities is deposited in hell as if brought there. [84]

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? One abstains from false speech, from divisive speech, from harsh speech, and from idle chatter. One possessing these four qualities is deposited in heaven as if brought there."

83 Dispraise (Avannaraha sans. Avaraniya-araha)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? (1) Without investigating and scrutinizing, one speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, one speaks dispraise of one who deserves praise. (3) Without investigating and scru tinizing, one believes a matter that merits suspicion. (4) Without investigating and scrutinizing, one is suspicious about a matter that merits belief. Possessing these four qualities one is depos ited in hell as if brought there.

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? (1) Having investi gated and scrutinized, one speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, one speaks praise of one who deserves praise. (3) Having investigated and scrutinized, one is suspicious about a matter that merits sus picion. (4) Having investigated and scrutinized, one believes a matter that merits belief. Possessing these four qualities one is deposited in heaven as if brought there."

84 Anger (Kodha snas. Krodha)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? One values anger, not the good Dhamma; one values denigration, not the good Dhamma; one values gain, not the good Dhamma; one values honor, not the good Dhamma. One possessing these four qualities is deposited in hell as if brought there. [85]

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? One values the good Dhamma, not anger; one values the good Dhamma, not deni gration; one values the good Dhamma, not gain; one values the good Dhamma, not honor. One possessing these four qualities is deposited in heaven as if brought there."

85 Darkness 775 (Tamotama)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? The one heading from darkness to darkness, the one heading from darkness to light, the one heading from light to darkness, and the one heading from light to light.

(1) "And how, bhikkhus, is a person heading from darkness to darkness? Here, some person has been reborn in a low family a family of candalas, bamboo workers, hunters, cart makers, or flower scavengers 776 — one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, with much illness — blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in this way that a person is heading from darkness to darkness.

(2) "And how is a person heading from darkness to light? Here, some person has been reborn in a low famity . . . where food and clothing are obtained with difficulty; and he is ugly. . . or paralyzed. He does not obtain food . . . and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in this way that a person is heading from darkness to light.

(3) "And how is a person heading from light to darkness? [86] Here, some person has been reborn in a high family — an afflu ent khattiya family, an affluent brahmin family, or an affluent householder family — one that is rich, with great wealth and property, with abundant gold and silver, with abundant trea sures and belongings, with abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and light ing. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower, world, in hell. It is in this way that a person is heading from light to darkness.

(4) "And how is a person heading from light to light? Here, some person has been reborn in a high family . . . with abundant wealth and grain; and he is handsome . . . possessing supreme beauty of complexion. He obtains food . . . and lighting. He engages in good conduct by body, speech, and mind. In conse quence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in this way that a person is heading from light to light.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

86 Bent Down (Onatonata)
"Bhikkhus(monks), there are these four kinds of persons found existing in the world. What four? The one bent down who bends lower, the one bent down who rises, the one risen who bends down, and the one risen who rises higher. 777

"These are the four kinds of persons found existing in the world."

87 The Son (Putta)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the red-lotus ascetic, the white-lotus ascetic, and the delicate ascetic among ascetics. 773

(1) "And how, bhikkhus, is a person an ascetic unshaken? Here, a bhikkhu is a trainee practicing the way who dwells aspiring for the unsurpassed security from bondage. Just as [87] the eldest son of a head-anointed khattiya king — one due to be anointed but not yet anointed— would have attained the unshaken, 779 so too a bhikkhu is a trainee practicing the way who dwells aspiring for the unsurpassed security from bond age. 780 It is in this way that a person is an ascetic unshaken.

(2) "And how is a person a white-lotus ascetic? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it; yet he does not dwell having contacted with the body the eight emancipations. It is in this way that a person is a white-lotus ascetic. 781

(3) "And how is a person a red-lotus ascetic? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it; and he dwells having contacted with the body the eight emancipations. It is in this way that a person is a red-lotus ascetic, 782

(4) "And how is a person a delicate ascetic among ascetics? Here, a bhikkhu usually uses a robe that has been specifically, offered to him, seldom one that has not been specifically offered to him; 783 he usually eats almsfood that has been specifically offered to him, seldom almsfood that has not been specifically offered to him; he usually uses a lodging that has been spe cifically offered to him, seldom one that has not been specifi cally offered to him; he usually uses medicines and provisions for the sick that have been specifically offered to him, seldom those that have not been specifically offered to him. His fellow monks, those with whom he dwells, usually behave toward him in agreeable ways by body, speech, and mind, seldom in disagreeable ways. They usually present him what is agreeable, seldom what is disagreeable. Discomfort originating from bile, phlegm, wind, or their combination; 784 discomfort produced by change of climate; discomfort produced by careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma(karma/deeds) — these do not often arise in him. 785 He is seldom ill. He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, [88] liberation by panna(divine knowledge), and having entered upon it, he dwells in it. It is in this way that a person is a delicate ascetic among ascetics.

"If, bhikkhus, one could rightly say of anyone: 'He is a delicate ascetic among ascetics." it is precisely of me that one might say this. For I usually use a robe that has been specifically offered to me, seldom one that has not been specifically offered to me; I usually eat almsfood that has been specifically offered to me, seldom almsfood that has not been specifically offered to me; I usually use a lodging that has been specifically offered to me, seldom one that has not been specifically offered to me; I usu ally use medicines and provisions for the sick that have been specifically offered to me, seldom those that have not been specifically offered to me. Those bhikkhus with whom I dwell usually behave toward me in agreeable ways by body, speech, and mind, seldom in disagreeable ways. They usually present me what is agreeable, seldom what is disagreeable. Discomfort originating from bile, phlegm, wind, or their combination; dis comfort produced by change of climate; discomfort produced by careless behavior; discomfort produced by assault; or dis comfort produced as the result of kamma(karma/deeds) — these do not often arise in me. I am seldom ill. I gain at will, without trouble or difficulty, the four jhanas(trance states) that-constitute the higher mind and are pleasant dwellings in this very life. With the destruction of the taints, I have realized for myself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, I dwell in it. If one could rightly say of anyone: He is a delicate ascetic among ascetics, it is precisely of me that one might say this.

"These,, bhikkhus, are the four kinds of persons found exist ing in the world."

88 Fetters (Samyojana)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the white-lotus ascetic, the red-lotus ascetic, and the delicate ascetic among ascetics:

(1) "And how, bhikkhus, is a person an ascetic unshaken? Here, with the utter destruction of three fetters, [89] a bhikkhu is a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment. It is in this way that a person is an ascetic unshaken.

(2) "And how is a person a white-lotus ascetic? Here, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion(moha), a bhikkhu is a once-returner(1 rebirth,sakdagami) who, after coming back to this world only one more time, will make an end of suffering. It is in this way that a person is a white-lotus ascetic.

(3) "And how is a person a red-lotus ascetic? Here, with the utter destruction of the five lower fetters, a bhikkhu is one of spontaneous rebirth, due to attain final nibbana(nirvana) there without returning from that world. It is in this way that a person is a red-lotus ascetic.

(4) "And how is a person a delicate ascetic among ascetics? Here, with the destruction of the taints, a bhikkhu has realized for himseif with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. It is in this way that a person is a delicate ascetic among ascetics.

"These, bhikkhus, are the four kinds of persons found exist ing in the world. "

89 Right View (Sammaditthi sans. Samyak-Drishti)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the white-lotus ascetic, the red-lotus ascetic, and the delicate ascetic among ascetics.

(1) "And how, bhikkhus, is a person an ascetic unshaken? Here, a bhikkhu is one of right view, right intention, right speech, right action, right livelihood, right effort, right mind fulness, and right samadhi(self absorption/trance). It is in this way that a person is an ascetic unshaken.

(2) " And how is a person a white-lotus ascetic? Here, a bhik khu is one of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati/mindfulness), right samadhi(self absorption/trance), right knowledge, and right liberation; yet he does not dwell having contacted with the body the eight eman cipations. [90] It is in this way that a person is a white-lotus ascetic.

(3) "And how is a person a red-lotus ascetic? Here, a bhikkhu is one of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati/mindfulness), right samadhi(self absorption/trance), right knowledge, and right liberation; and he dwells having contacted with the body the eight emancipations. It is in this way that a person is a red-lotus ascetic.

(4) "And how is a person a delicate ascetic among ascetics? Here, a bhikkhu usually uses a robe that has been specifically offered to him, seldom one that has not been specifically offered to him . . . [as in 4:87] . . . If one could rightly say of anyone: 'He is a delicate ascetic among ascetics,' it is precisely of me that one might say this.

"These, bhikkhus, are the four kinds of persons found exist ing in the world." 786

90 Aggregates (Khandha sans Skandha)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the whitelotus ascetic, the red-lotus ascetic, and the delicate ascetic among ascetics.

(1) "And how, bhikkhus, is a person an ascetic unshaken? Here, a bhikkhu(monk) is a trainee who. has not attained his mind's ideal, one who dwells aspiring for the unsurpassed security from bondage. It is in this way that a person is an ascetic unshaken.

(2) "And how is a person a white-lotus ascetic? Here, a bhik khu dwells watching(in meditation/anupassi) arising and vanishing in the five aggregates subject to clinging: 'Such is form, such its origin, such its passing away; such is sensation(vedana), such its origin, such its passing away; such is perception(sanna/sangya), such its origin, such its pass ing away; such are one's characteristics/behavior(sankhara/sanskar), such their origin, such their passing away; such is consciousness, such its origin, such its passing away'; yet he does not dwell having contacted with the body the eight emancipations. It is in this way that a person is a white-lotus ascetic.

(3) "And how is a person a red-lotus ascetic? Here, a bhikkhu dwells watching(in meditation/anupassi) arising and vanishing in the five aggre gates subject to clinging: 'Such is form, such its origin, such its passing away; such is sensation(vedana) . . . such is perception(sanna/sangya) . . . such are characteristics/behavior(sankhara/sanskar) . . . such is consciousness, such its origin, [91] such itspassing away'; and he dwells having contacted with the body the eight emancipations. It is in this way that a person is a red-lotus ascetic.

(4) "And how is a person a delicate ascetic among ascetics? Here, a bhikkhu usually uses a robe that has been specifically offered to him, seldom one that has not been specifically offered to him . . . [as in 4:87] ... If one could rightly say of anyone: 'He is a delicate ascetic among ascetics' it is precisely of me that one might say this.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

91 Asuras
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? The asura with a retinue(followers) of asuras, the asura with a retinue of devas(angels/gods), the deva(angel/god) with a retinue of asuras, and the deva(angel/god) with a retinue of devas(angels/gods).

(1) "And how, bhikkhus, is a person an asura with a retinue of asuras? Here, someone is immoral, of bad character, and his retinue is immoral, of bad character. It is in this way that someone is an asura with a retinue of asuras.

(2) "And how is a person an asura with a retinue of devas(angels/gods)? Here, someone is immoral, of bad character, but his retinue is virtuous, of good character. It is in this way that someone is an asura with a retinue of devas(angels/gods).

(3) "And how is a person a deva(angel/god) with a retinue of asuras? [92] Here, someone is virtuous, of good character, but his retinue is immoral, of bad character. It is in this way that someone is a deva with a retinue of asuras.

(4) "And how is a person a deva(angel/god) with a retinue of devas(angels/gods)? Here, someone is virtuous, of good character, and his retinue is virtuous, of good character. It is in this way that someone is a deva(angel/god) with a retinue of devas(angels/gods).

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

92 Samadhi (1)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? (1) Here, some person gains inter nal equanimity(samatha) of mind(ceto) but not the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). 787 (2) Some other person gains the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)but not internal equanimity(samatha) of mind. (3) Still another gains neither internal equanimity(samatha) of mind nor the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). (4) And still another gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). These are the four kinds of persons found existing in the world."

93 Samadhi (2)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? (1) Here, some person gains inter nal equanimity(samatha) of mind(ceto) but not the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). (2) Some other person gains the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)but not internal equanimity(samatha) of mind. (3) Still another gains neither internal equanimity(samatha) of mind nor the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). (4) And still another gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma).

(1) "Bhikkhus(Monks), the person among these who gains internal [93] equanimity(samatha) of mind but not the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)should base himself on internal equanimity(samatha) of mind and make an effort to gain the higher panna(divine knowledge) of insight(vipassana) into phe nomena. Then, some time later, he gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma).

(2) "The person who gains the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)but not internal equanimity(samatha) of mind should base him self on the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)and make an effort to gain internal equanimity(samatha) of mind. Then, some time later, he gains both the higher panna(divine knowledge) of insight(vipassana) into phenom ena and internal equanimity(samatha) of mind.

(3) "The person who gains neither internal equanimity(samatha) of mind nor the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)should put forth extraordinary desire, effort, zeal, enthusiasm, indefatiga bility, mindfulness(meditation/sati), and complete comprehension(sampajanna) to obtain both those beneficial(kusala) equalities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete com prehension to extinguish [the fire on] his. clothes or head, so that person should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete compre hension to obtain both those beneficial(kusala), qualities. Then, some time later, he gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma).

(4) "The person who gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)should base himself on those same beneficial(kusala) qualities(Dhamma)(dhamma) and make a further effort to reach(yogo sans yoga) the destruction(khaya sans. kshaya) of the taints(asavas).

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

94 Samadhi (3)
"Bhikkhus(monks), there are these four kinds of persons found existing in the world. What four? (1) Here, bhikkhus, some person gains internal equanimity(samatha) of mind(ceto) but not the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). [94] (2) Some other person gains the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)but not internal equanimity(samatha) of mind. (3) Still another gains neither internal equanimity(samatha) of mind nor the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma). (4) And still another gains both internal equanimity(samatha) of mind and. the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma).

(1) "Bhikkhus(Monks), the person among these who gains internal equanimity(samatha) of mind but not the higher panna(divine knowledge) of insight(vipassana) in to phe nomena should approach one who gains the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)and inquiry of him: 'How, friend, should conditioned phenomena(sanharas/sanskaras/emotions) be seen? How should conditioned phenomena(sanhara sans. sanskara) be explored? How should conditioned phenomena(sanharas/sanskaras/emotions) be discerned by insight(vipassana)?" The other then answers him as he has seen and understood the matter thus: 'Conditioned phenomena(sanharas/sanskaras/emotions) should be seen in such a way, explored in such a way, discerned by insight(vipassana) in such a way,' 768 Then, some time later, he gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma).

(2) "The person who gains the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)but not internal equanimity(samatha) of mind should approach one who gains internal equanimity(samatha) of mind and inquire of him: 'How, friend, should the mind be steadied? How should the mind be composed? How should the mind be unified? How should the mind be self-absorbed(in-trance/samahita)?' The other then answers him as he has seen and understood the matter thus: 'The mind should be steadied in such a way, composed in such a way, unified in such a way, self-absorbed(in-trance/samahita) in such a way.' 789 Then, some time later, he gains both the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)and internal equanimity(samatha) of mind.

(3) "The person who gains neither internal equanimity(samatha) of mind nor the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)should approach one who gains both and inquire of him: 'How, friend should the mind be steadied? How should the mind be com posed? How should the mind be unified? How should the mind be self-absorbed(in-trance/samahita)? How should conditioned phenomena(sanharas/sanskaras/emotions) be seen? How should conditioned phenomena(sanharas/sanskaras/emotions) be explored? How should conditioned phenomena(sanharas/sanskaras/emotions) be discerned by insight(vipassana)?' The other then answers him as he has seen and understood the matter thus: 'The mind should be steadied in such a way, composed in such a way, unified in such a way, self-absorbed(in-trance/samahita) in such a way. conditioned phenomena(sanharas/sanskaras/emotions) should be seen in such a way, explored in Such a way, discerned by insight(vipassana) in such a way,' Then, some time later, [95]-he gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma).

(4) "The person who gains both internal equanimity(samatha) of mind and the higher panna(divine knowledge) of insight(vipassana) into phenomena(dhamma)should base himseif on those same beneficial(kusala) qualities(Dhamma) and make a further effort for the destruction of the taints.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

95 Cremation Wood (Chavalata)
"Bhikkhus(monks), there are these four kinds of persons found existing in the world. What four? (1) One who is practicing neither for his own welfare nor for the welfare of others; (2) one who is practicing for the welfare of others but not for his own welfare;

(3) one who is practicing for his own welfare but not for the welfare of others and (4) one who is practicing both for his own welfare and for the welfare of others.

(1) "Suppose, bhikkhus, a cremation wood was blazing at both ends and smeared with dung in the middle: it could not be used as timber either in the village or in the forest. Just like this, I say, is the person who is practicing neither for his own welfare nor for the welfare of others.

(2) "Bhikkhus(Monks), the person among these who is practicing for the welfare of others but not for his own welfare is the more excellent and sublime of the [first] two persons. (3) The person practicing for his own welfare but not for the welfare of others is the more excellent and sublime of the [first] three persons.

(4) The person practicing both for his own welfare and for the welfare of others is the foremost, the best, the preeminent, the supreme, and the finest of these four persons. Just as from a cow comes milk, from milk curd, from curd butter, from but ter ghee, and from ghee cream-of-ghee, which is reckoned the foremost of all these, so the person practicing both for his own welfare and for the welfare of others is the foremost, the best, the preeminent, the supreme, and the finest of these four per sons. [96]

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

96 Want (Raag-Vinay)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? (1) One who is practicing for his own welfare but not for the welfare of others; (2) one who is practicing for the welfare of others but not for his own welfare; (3) one who is practicing neither for his own welfare nor for the welfare of others; and (4) one who is practicing both for his own welfare and for the welfare of others.

(1) "And how, bhikkhus, is a person practicing for his own welfare but not for the welfare of others? Here, some person practices to remove his own lust(raag), hatred(dosa/dvesh), and delusion(moha) but does not encourage others to remove their lust(raag), hatred(dosa/dvesh), and delusion(moha). It is in this way that a person is practicing for his own welfare but not for the welfare of others.

(2) "And how is a person practicing for the welfare of others but not for his own welfare? Here, some person encourages others to remove their lust(raag), hatred(dosa/dvesh), and delusion(moha), but does not practice to remove his own lust(raag), hatred(dosa/dvesh), and delusion(moha). It is in this way that a person is practicing for the welfare of others but not for his own welfare.

(3) "And how is a person practicing neither for his own wel fare nor for the welfare of others? Here, some person does not practice to remove his own lust(raag), hatred(dosa/dvesh), and delusion(moha), nor does he encourage others to remove their lust(raag), hatred(dosa/dvesh), and delusion(moha). It is in this way that a person is practicing neither for his own welfare nor for the welfare of others.

(4) "And how is a person practicing both for his own welfare and for the welfare of others? Here, some person practices to remove his own lust(raag), hatred(dosa/dvesh), and delusion(moha), and he encourages others to remove their lust(raag), hatred(dosa/dvesh), and delusion(moha). [97] It is in this way that a person is practicing both for his own welfare and for the welfare of others.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

97 Quick-Witted (Khippanisanti)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? (1) One who is practicing for his own welfare but not for the welfare of others; (2) one who is practicing for the welfare of others but not for his own welfare; (3) one who is practicing neither for his own welfare nor for the welfare of others; and (4) one who is practicing both for his own welfare and for the welfare of others.

(1) "And how, bhikkhus, is a person practicing for his own welfare but not for the welfare of others? Here, some person is quick in attending to beneficial(kusala) teachings, is able, to retain in mind the teachings he has heard, and examines the mean ing of the teachings he has retained. Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma. However, he is not a good speaker with a good delivery; he is not gifted with speech that is polished, clear, articulate, expressive of the meaning; and he does not instruct, encourage, inspire, and gladden his fellow monks. It is in this way that a person is practicing for his own welfare but not for the welfare of others.

(2) "And how is a person practicing for the welfare of others but not for his own welfare? Here, some person is not quick in attending to beneficial(kusala) teachings, is unable to retain in mind the teachings he has heard, and does not examine the meaning of the teachings he has retained. Having no understanding of the meaning and the Dhamma, he does not practice in accor dance with the Dhamma. However, he is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning; and he instructs, encour ages, inspires, and gladdens his fellow monks. It is in this way that a person is practicing for the welfare of others but not for his own welfare. [98]

(3) "And how is a person practicing neither for his own wel fare nor for the welfare of others? Here, some person is not quick in attending to beneficial(kusala) teachings ... he does not prac tice in accordance with the Dhamma. Moreover, he is not a good speaker with a good delivery . . and he does not instruct, encourage, inspire, and gladden his fellow monks. It is in this way that a person is practicing neither for his own welfare nor for the welfare of others.

(4) "And how is a person practicing both for his own welfare and for the welfare of others? Here, some person is quick in attending to beneficial(kusala) teachings . . . he practices in accordance with the Dhamma. Moreover, he is a good speaker with a good delivery . : . and he instructs, encourages, inspires, and gladdens his fellow monks. It is in this way that a person is practicing both for his own welfare and for the welfare of others.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

98 One's Own Welfare (Attahita sans. Atma-hita)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? (1) One who is practicing for his own welfare but not for the welfare of others; (2) one who is practicing for the welfare of others but not for his own welfare; (3) one who is practicing neither for his own welfare nor for the welfare of others; and (4) one who is practicing both for his own welfare and for the welfare of others. These are the four kinds of persons found existing in the world."

99 Training Rules (Sikkhapada sans. Shishyapada)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? (1) One who is practicing for his own welfare [99] but not for the welfare of others; (2) one who is practicing for the welfare of others but not for his own welfare; (3) one who is practicing neither for his own welfare nor for the welfare of others; and (4) one who is practicing both for his own welfare and for the welfare of others.

(1) "And how, bhikkhus, is a person practicing for his own welfare but not for the welfare of others? Here, some person himself abstains from the destruction of life but does not encour age others to abstain from the destruction of life. He himself abstains from taking what is not given but does not encourage others to abstain from taking what is not given. He himself abstains from sexual misconduct but does not encourage others to abstain from sexual misconduct. He himself abstains from false speech but does not encourage others to abstain from false speech. He himself abstains from liquor, wine, and intoxicants, the basis for slothfulness, but does not encourage others to abstain from them. It is in this way that a person is practicing for his own welfare but not for the welfare of others.

(2) "And how is a person practicing for the welfare of others but not for his own welfare? Here, some person does not him self abstain from the destruction of life but he encourages others to abstain from the destruction of life. . . . He does not himself abstain from liquor, wine, and intoxicants, the basis for slothfulness, but he encourages others to abstain from them. It is in this way that a person is practicing for the welfare of others but not for his own welfare.

(3) "And how is a person practicing neither for his own wel fare nor for the welfare of others? Here, some person does not himself abstain from the destruction of life and does not encour age others to abstain from the destruction of life. . . . He does not himself abstain from liquor, wine, and intoxicants, the basis for slothfulness, and does not encourage others to abstain from them. It is in this way that a person is practicing neither for his own welfare nor for the welfare of others.

(4) "And how is a person practicing both for his own wel fare and for the welfare of others? Here, some person himself abstains from the destruction of life and encourages others to abstain from the destruction of life. . . . He himself abstains from liquor, wine, and intoxicants, the basis for slothfulness, and encourages others to abstain from them. It is in this way that he is practicing both for his own welfare and for the welfare of others.

"These, bhikkhus, are the four kinds of persons found exist ing in the world." [1001]

100 Potaliya
Then the ascetic Potaliya approached the Lord(Buddha) and exchanged greetings with him. When they had exchanged greetings and cordial talk the ascetic Potaliya sat down to one side, and the Lord(Buddha) then said to him:

"Potaliya, there are these four kinds of persons found exist ing in the world. What four? (1) Here, some person speaks dis praise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; but he does not speak praise of someone who deserves praise, though the praise would be accurate, truthful, and timely. (2) Some other person speaks praise of someone who deserves praise, and the praise is accu rate, truthful, and timely; but he does not speak dispraise of someone who deserves dispraise, though the dispraise would be accurate, truthful, and timely. (3) Still another person does not speak dispraise of someone who deserves dispraise, though the dispraise would be accurate, truthful, and timely; and he does not speak praise of someone who deserves praise, though the praise would be accurate, truthful, and timely. (4) And still another person speaks dispraise of someone who deserves dis praise, and the dispraise is accurate, truthful, and timely; and he also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. These are the four kinds of persons found existing in the world. Now, Potaliya, which among these four kinds of persons seems to you the most excel lent and sublime?"

"There are. Master Gotama, those four kinds of persons found existing in the world. 790 [101] Of those four, the one that seems to me the most excellent and sublime is the one who does not speak dispraise of someone who deserves dispraise, though the dispraise would be accurate, truthful, and timely; and who does not speak praise of someone who deserves praise, though the praise would be accurate, truthful, and timely. For what reason? Because what excels. Master Gotama, is indifference(withdrawing within/upekkha)."

"There are, Potaliya, those four kinds of persons found exist ing in the world. Of those four, the one that is the most excel lent and sublime is the one who speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truth ful, and timely; and who also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. For what reason? Because what excels, Potaliya, is knowledge of the proper time to speak in any particular case." 791

"There are. Master Gotama, those four kinds of persons found existing in the world. Of those four, the one that seems to me the most excellent and sublime is the one who speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; and who also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. For what reason? Because what excels. Master Gotama, is knowledge of the proper time to speak in any particular case.

"Excellent, Master Gotama! Excellent, Master Gotama! Mas ter Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life." [102]

101 Clouds (1) (Valahaka)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), there are these four kinds of clouds. What four? The one that thunders but does not rain; the one that rains but does not thunder; the one that neither thunders nor rains; and the one that both thunders and rains. These are the four kinds of clouds. So too, there are these four kinds of persons similar to clouds found existing in the world. What four? The one who thunders but does not rain; thb one who rains but does not thunder; the one who neither thunders nor rains; and the one who both thunders and rains.

(1) "And how, bhikkhus, is a person one who thunders but does not rain? Here, someone is a talker, not a doer. It is in this way that a person is one who thunders but does not rain. So, I say, this person is just like a cloud that thunders but does not rain.

(2) "And how is a person one who rains but does not thun der? Here, someone is a doer, not a talker. It is in this way that a person is one who rains but does not thunder. So, I say, this person is just like a cloud that rains but does not thunder.

(3) " And how is a person one who neither thunders nor rains? Here, someone is neither a talker nor a doer. It is in this way that a person is one who neither thunders nor rains. So, I say, this person is just like a cloud that neither thunders, nor rains.

(4) "And how is a person one who both thunders and rains? Here, someone is both a talker and a doer. It is in this way that a person is one who both thunders and rains. So, I say, this person is just like a cloud that both thunders and rains.,

"These, bhikkhus, are the four kinds of persons similar to clouds found existing in the world." [103J

102 Clouds (2) (Valahaka)
"Bhikkhus(Monks), there are these four kinds of clouds. What four? . [as above] ...

(1) "And how, bhikkhus, is a person one who thunders but does not rain? Here, someone masters the Dhamma — the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and-answers 792 — but he does not understand as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way lead ing to the cessation of suffering,' It is in this way that a person is one who thunders but does not rain. So, I say, this person is just like a cloud that thunders but does not rain.

(2) "And how is a person one who rains but does not thun der? Here, someone does not master the Dhamma — the dis courses . . . questions-and-answers — but he understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who rains but does not thunder. So, I say, this person is just like a cloud that rains but does not thunder.

(3) "And how is a person one who neither thunders nor rains? Here, someone does not master the Dhamma— the dis courses . . . questions-and-answers — and he does not under stand as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who neither thunders nor rains. So, I say, this person is just like a cloud that neither thunders nor rains.

(4) "And how is a person one who both thunders and rains? Here, someone masters the Dhamma — the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quo tations, rebirth stories(Jataka), amazing accounts, and questions-and answers — and he understands as it really is: "This is suffering,' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suf fering' It is in this way that a person is one who both thunders and rains. So, I say, this person is just like a cloud that both thunders and rains. [104]

"These, bhikkhus, are the four kinds of persons similar to clouds found existing in time world."

==== 103 Pots (Kumbha)

"Bhikkhus(Monks), there are these four kinds of pots. What four? The one that is empty and covered; the one that is full and open; the one that is empty and open; and the one that is full and covered. These are the four kinds of pots. So too, there are these four kinds of persons similar to pots found existing in the world. What four? The one who is empty and covered; the one who is full and open; the one who is empty and open; and the one who is full and covered.

(1) "And how, bhikkhus, is a person empty and covered? Here, someone inspires confidence by his manner of going for ward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; but he does not understand as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering,' It is in this way that a person is empty and"covered. So, I say, this person is just like a pot that is empty and covered.

(2) "And how is a person full and open? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; but he understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' It is in this Way that a person is full and open. So, I say, this person is just like a pot that is full and open.

(3) "And how is a person empty and open? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; and he does not understand as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is empty and open. So, I say, this person is just like a pot that is empty and open.

(4) "And how is a person full and covered? Here, someone inspires confidence by his manner of going for ward and return ing, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe.and bowl; [105] and he understands as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suf fering.' It is in this way that a person is full and covered. So, I say, this person is just like a pot that is full and covered.

"These, bhikkhus, are the four kinds of persons similar to pots found existing in the world." .

104 Pools of Water (Udakarahada)
"Bhikkhus(Monks), there are these four kinds of pools of water. What four? The one that is shallow but appears to be deep; the one that is deep but appears to be shallow; the one that is shallow and appears to be shallow; and the one that is deep and appears to be deep. These are the four kinds of pools of water. 793 So too, there are these four kinds of persons similar to pools of water found existing in the world. What four? The one who is shallow but appears to be deep; the one who is deep but appears to be shallow; the one who is shallow and appears to be shallow; and the one who is deep and appears to be deep.

(1) "And how, bhikkhus, is a person one who is shallow but appears to be deep? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; but he does not understand as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is shallow but appears to be deep. So, I say, this person is just like a pool of water that is shallow but appears to be deep. [106]

(2) "And how is a person one who is deep but appears to be shallow? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; but he understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suf fering.' It is in this way that a person is deep but appears to be shallow. So, I say, this person is just like a pool of water that is deep but appears to be shallow.

(3) "And how is a person one who is shallow and appears to be shallow? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; and he does not understand as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is shallow and appears to be shallow. So, I say, this person is just like a pool of water that is shallow and appears to be shallow.

(4) "And how is a person one who is deep and appears to be deep? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and car rying his outer robe and bowl; and he understands as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.' It is in this way that a personds deep and appears to be deep. So, I say, this person is just like a pool of water that is deep and appears to be deep.

"These, bhikkhus, are the four kinds of persons similar to pools of water found existing in the world."

==== 105 Mangoes (Amba Sans. Amra)

"Bhikkhus(Monks), there are these four kinds of mangoes. What four? The one that is unripe but appears ripe; the one that is ripe but appears unripe; the one that is unripe and appears unripe; and the one that is ripe and appears ripe. These are the four kinds of mangoes. So too, there are these four kinds of persons similar to mangoes found existing in the world. What four? The one who is unripe but appears ripe; the one who is ripe but appears unripe; the one who is unripe and appears unripe; and the one who is ripe and appears ripe.

(1) "And how, bhikkhus, is a person one who is unripe but appears to be ripe? [107] Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wear ing his robes and carrying his outer robe and bowl; but he does not understand as it really is: 'This is suffering,' and 'This is the origin of suffering,'and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering,' It is in this way that a person is unripe but appears to be ripe. So, I say, this person is just like a mango that is unripe but appears to be ripe.

(2) "And how is a person one who is ripe but appears to be unripe?’ Here, someone does not inspire confidence by his man ner of going forward and returning . . . and carrying his outer robe and bowl; but he understands as it really is: 'This is suffer ing' . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is ripe but appears to be unripe. So, I say, this person is just like a mango that is ripe but appears to be unripe.

(3) "And how is a person one who is unripe and appears to be unripe? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; and he does not understand as it really is: 'This is suffering' . ; . 'This is the way leading to the cessation of suffering.' It is in this way that a person is unripe and appears to be unripe. So, I say, this person is just like a mango that is unripe and appears to be unripe.

(4) "And how is a person one who is ripe and appears to be ripe? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, draw ing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; and he understands as it really is: 'This is suffering,' and 'This is the origin of suffering' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is ripe and appears to be ripe. So, I say, this person is just like a mango that is ripe and appears to be ripe.

"These, bhikkhus, are the four kinds of persons similar to mangoes found existing in the world."

106 Mangoes2 (Amba2 Sans Amra)
[No text of this sutta occurs in any edition. The uddana verse at the end of the vagga says: dve honti ambani, "there are two [on] mangoes," which is apparently why Be assigns the title. Mp says only, "The sixth is clear " Both Ce and Be, referring to this comment, have a note: "The commentary says, 'The sixth is clear' but it is not found in the canonical text."]

107 (7) Mice (Musika sans. Mushak)
"Bhikkhus(Monks), there are these four kinds of mice. What four? The one that makes a hole but does not live in it; the one that lives in a hole but does not make one; the one that neither makes a hole nor lives in one; and the one that both makes a hole and lives in it. These are the four kinds of mice. So too, there are these four kinds of persons similar to mice found existing in the world. What four? The one who makes a hole but does not live in it; the one who lives in a hole but does not make one; the one who neither makes a hole nor lives in one; and the one who both makes a hole and lives in it. [108]

(1) "And how, bhikkhus, is a person one who makes a hole but does not live in it? Here, someone masters the Dhamma— the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and-answers— but he does not understand as it really is: This is suffering,' and This is the origin of suffer ing,' and This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who makes a hole but does not live in it. So, I say, this person is just like a mouse that makes a hole but does not live in it.

(2) "And how is a person one who lives in a hole but does not make one? Here, someone does not master the Dhamma — the discourses ... questions-and-answers — but he understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who lives in a hole but does not make one. So, I say, this person is just like a mouse that lives in a hole but does not make one.

(3) "And how is a person one who neither makes a hole nor lives in one? Here, someone does not master the Dhamma — the discourses . . . questions-and-answers — and he does not understand as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering,' It is in this way that a person is one who neither makes a hole nor lives in one. So, I say, this person is just like a mouse that neither makes a hole nor lives in one.

(4) "And how is a person one who both makes a hole and lives in it? Here, someone masters the Dhamma(path) — the discourses(Sutta), mixed prose and verse, expositions, verses, inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and answers — and he understands as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering' It is in this way that a person is one who both makes a hole and lives in it. So, I say, this person is just like a mouse that both makes a hole and lives in it.

"These, bhikkhus, are the four kinds of persons similar to mice found existing in the world."

108 Bulls (Balibadda)
"Bhikkhus(monks), there are these four kinds of bulls. What four? [109] The one wrathful toward its own cattle, not toward the cattle of others; the one wrathful toward the cattle of others, not toward its own cattle; the one wrathful both toward its own cattle and toward the cattle of others; and the one wrathful neither toward its own cattle nor toward the cattle of others. These are the four kinds of bulls. So too, there are these four kinds of persons similar to bulls found existing in the world. What four? The one wrathful toward his own cattle, not toward the cattle of others; the one wrathful toward the cattle of others, not toward his own cattle; the one wrathful both toward his own cattle and toward the cattle of others; and the one wrathful neither toward his own cattle nor toward the cattle of others.

(1) "And how, bhikkhus, is a person wrathful toward his own cattle, not toward the cattle of others? Here, someone intimi dates his own retinue but not the retinues of others. It is in this way that a person is wrathful toward his own cattle, not toward the cattle of others. So, I say, this person is just like a bull wrath ful toward its own cattle, not toward the cattle of others.

(2) "And how is a person wrathful toward the cattle of others, not toward his own cattle? Here, someone intimidates the retinues of others but not his own retinue. It is in this way that a person is wrathful toward the cattle of others, not toward his own cattle. So, I say, this person is just like a bull wrathful toward the cattle of others, not toward his own cattle.

(3) "And how is a person wrathful both toward his own cattle and toward the cattle of others? Here, someone intimidates both the retinues of others and also his own retinue. It is in this way that a person is wrathful both toward his own cattle and toward the cattle of others. So, I say, this person is just like a bull wrath ful both toward his own cattle and toward the cattle of others.

(4) "And how is a person wrathful neither toward his own cattle nor toward the cattle of others? Here, someone does not intimidate his own retinue or the retinues of others. It is in this way that a person is wrathful neither toward his own cattle nor toward the cattle of others. So, I say, this person is just like a bull wrathful neither toward his own Cattle nor toward the cattle of others.

"These, bhikkhus, are the four kinds of persons similar to bulls found existing in the world."

==== 109 Trees (Rukkha sans. Vruksha )

"Bhikkhus(monks), there are these four kinds of trees. What four? [110] The one made of softwood that is surrounded by softwood [trees]; the one made of softwood that is surrounded by hard wood [trees]; the one made of hardwood that is surrounded by softwood [trees]; and the one made of hardwood that is surrounded by hardwood [trees]. These are the four kinds of trees. So too, there are these four kinds of persons similar to trees found existing in the world. What four? The one made of softwood who is surrounded by softwood [trees]; the one made of softwood who is surrounded by hardwood [trees]; the one made of hardwood who is surrounded by softwood [trees]; and the one made of hardwood Who is surrounded by hardwood [trees].

(1) "And how, bhikkhus, is a person made of softwood and surrounded by softwood [trees]? Here, someone is immoral, of bad character, and his retinue is also immoral, of bad character. It is in this way that a person is made of softwood and sur rounded by softwood [trees]. So, I say, this person is just like a tree made of softwood and surrounded by softwood [trees].

(2) "And how is a person made of softwood but surrounded by hardwood [trees]? Here, someone is immoral, of bad charac ter, but his retinue is virtuous, of good character. It is in this way that a person is made of softwood but surrounded by hardwood [trees]. So, I say, this person is just like a tree made of softwood but surrounded by hardwood [trees].

(3) "And how is a person made of hardwood but surrounded by softwood [trees]? Here, someone is virtuous, of good char acter, but his retinue is immoral, of bad character. It is in this way that a person is made of hardwood but surrounded by softwood [trees]. So, I say, this person is just like a tree made of hardwood but surrounded by softwood [trees].

(4) "And how is a person made of hardwood and surrounded by hardwood [trees]? Here, someone is virtuous, of good char acter, and his retinue is also virtuous, of good character. It is in this way that a person is made of hardwood and surrounded by hardwood [trees]. So, I say, this person is just like a tree made of hardwood and surrounded by hardwood [trees].

"These, bhikkhus, are the four kinds of persons similar to trees found existing in the world."

110 Vipers (Asivisa )
"Bhikkhus(Monks), there are these four kinds of vipers. What four? The one whose venom is quick to come up but not virulent; the one whose venom is virulent but not quick to come up; the one whose venom is both quick to come up and virulent; and the one whose venom is neither quick to come up nor virulent. These are the four kinds of vipers. [Ill] So too, there are these four kinds of persons similar to vipers found existing in the world. What four? The one whose venom is quick to come up but not virulent; the one whose venom is virulent but not quick to come up; the one whose venom is both quick to come up and virulent; and the one whose venom is neither quick to come up nor virulent.

(1) "And how, bhikkhus, is a person one whose venom is quick to come up but not virulent? Here, someone often becomes angry, but his anger does not linger for a long time. It is in this way that a person is one whose venom is quick to come up but not virulent. So, I say, this person is just like a viper whose venom is quick to come up but not virulent.

(2) "And how is a person one whose venom is virulent but not quick to come up? Here, someone does not often become angry, but his anger lingers for a long time. It is in this way that a person is one whose venom is virulent but not quick to come up. So, I say, this person is just like a viper whose venom is virulent but not quick to come up.

(3) "And how is a person one whose venom is both quick to come up and virulent? Here, someone often becomes angry, and his anger lingers for a long time. It is in this way that a per son is one whose venom is both quick to come up ancl virulent. So, I say, this person is just like a viper whose venom is both quick to come up and virulent.

(4) "And how is a person one whose venom is neither quick to come up nor virulent? Here, someone does not often become angry, and his anger does not linger for a long time. It is in this way that a person is one whose venom is neither quick to come up nor virulentSo, I say, this person is just like a viper whose venom is neither quick to come up nor virulent.

"These, bhikkhus, are the four kinds of persons similar to vipers found existing in the world." [112]

111 Kesi
Then Kesi the horse trainer approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Kesi, you are reputed to be a horse trainer, just how do you discipline a horse to be tamed?"

"Bhante, I discipline one kind of horse gently, another kind sternly, and still another kind both gently and sternly."

"But, Kesi, if a horse to be tamed by you won't submit to dis cipline by any of these methods, how do you deal with him?"

"Bhante, if a horse to be tamed by me won't submit to disci pline by any of these methods, then I kill him. For what reason? So that there will be no disgrace to my teacher's guild. But, Bhante, the Lord(Buddha) is the unsurpassed trainer of persons to be tamed. Just how does the Lord(Buddha) discipline a person to be tamed?"

"I discipline one kind of person gently, another kind sternly. and still another kind both gently and sternly. (1) This, Kesi, is the gentle method: 'Such is bodily good conduct, such the result of bodily good conduct; such is verbal good conduct, such the result of verbal good conduct; such is mental good conduct, such the result of mental good conduct; such are the devas(angels/gods), such are human beings, (2) This is the stern method: 'Such is bodily misconduct, such the result of bodily misconduct; such is verbal misconduct, such the result of verbal misconduct; such is mental misconduct, such the result of mental misconduct; such is hell, such the animal realm, such the sphere of afflicted spirits, (3) This is the gentle and stern method: 'Such is bodily, good conduct, such the result of bodily good conduct; such is bodily misconduct, such the result of bodily misconduct. Such is verbal good conduct, such the result of verbal good conduct; such is verbal misconduct, such the result of verbal misconduct. Such is mental good conduct, such the result of mental good conduct; such is mental misconduct, such the result of men tal misconduct. Such are the devas(angels/gods), such are human beings; such is hell, such the animal realm, such the sphere of afflicted spirits"

"But, Bhante, if a person to be tamed by you won't submit to discipline by any of these methods, [113] how does the Lord(Buddha) deal with him?"

(4) "If a person to be tamed by me won't submit to discipline by any of these methods, then I kill him."

"But, Bhante, it isn't allowable for the Lord(Buddha) to destroy life. Yet he says, 'Then I kill him"

"It is true, Kesi, that it isn't allowable for the Tathagata(Buddha) to destroy life. However, when a person to be tamed won't submit to discipline by the gentle method, the stern method, or the method that is both gentle and stern, then the Tathagata(Buddha) thinks he should not be spoken to and instructed, and his wise fellow monks, too, think he should not be spoken to and instructed. For this, Kesi, is 'killing' in the Noble One's discipline: the Tathagata(Buddha) thinks one should not be spoken to and instructed, and one's wise fellow monks, too, think one should not be spo ken to and instructed."

"He is indeed well slain, Bhante, when the Tathagata(Buddha) thinks he should not be spoken to and instructed, and his wise fellow monks, too, think he should not be spoken to and instructed.

"Excellent, Bhante! Excellent, Bhante! The Lord(Buddha) has made the Dhamma clear in many ways, as though he were turn ing upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to the Lord(Buddha), to the Dhamma, and to the Sangha of bhikkhus. Let the Lord(Buddha) consider me a lay follower who from today has gone for refuge for life."

112 Speed (Java)
"Bhikkhus(Monks), possessing four factors a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What four? Rectitude, speed, patience, and mildness. Possessing these four factors, a king's excellent thoroughbred horse is reckoned as a factor of kingship.

"So too, bhikkhus, possessing four qualities a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Rectitude, speed, patience, and mild ness. Possessing these four factors, [114] a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rever ential salutation, an unsurpassed field of merit for the world."

==== 113 Goad (Patoda)

"Bhikkhus(Monks), there are these four kinds of excellent thoroughbred horses found existing in the world. What four?

(1) "Here, bhikkhus, one kind of excellent thoroughbred horse is stirred and acquires a sense of urgency as soon as it sees the shadow of the goad, thinking: 'What 794 task will my trainer set for me today? What can I do to satisfy him?' Such is one kind of excellent thoroughbred horse here. This is the first kind of excellent thoroughbred horse found existing in the world.

(2) "Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, but it is stirred and acquires a sense of urgency when its hairs are struck by the goad, thinking: 'What task will my trainer set for me today? What can I do to satisfy him?' Such is one kind of excellent thoroughbred horse. This is the second kind of excellent thoroughbred horse found existing in the world.

(3) "Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, nor when its hairs are struck by the goad, but it is stirred and acquires a sense of urgency when its hide is struck by the goad, thinking: 'What task now will my trainer set for me today? What can I do to satisfy him?' Such is one kind of excellent thoroughbred horse. This is the third kind of excellent thoroughbred horse found existing in the world.

(4) "Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, nor when its hairs are struck by the goad, nor when its hide is struck by the goad, but it is stirred and acquires a sense of urgency when its bone is struck by the goad, thinking: [115] 'What task now will my trainer set for me, today? What can I do to satisfy him?' Such is one kind of excel lent thoroughbred horse. This is the fourth kind of excellent thoroughbred horse found existing in the world.

"These are the four kinds of excellent thoroughbred horses found existing in the world.

"So too, bhikkhus, there are these four kinds of excellent thoroughbred persons found existing in the world. What four?

(1) "Here, bhikkhus, one kind of excellent thoroughbred per son hears: In such and such a village or town some woman or man has fallen ill or died. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with panna(divine knowledge), he sees it. 795 I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency as soon as it sees the shadow of the goad. Such is one kind of excel lent thoroughbred person. This is the first kind of excellent thoroughbred person found existing in the world.

(2) "Again, one kind of excellent thoroughbred person does not hear: In such and such a village or town some woman or man has fallen ill or died. Rather, he himself sees a woman or a man who has fallen ill or died. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Reso lute, he realizes the supreme truth with the body and, having pierced it through with panna(divine knowledge), he sees it. I say that this excel lent thoroughbred person is similar to the excellent thorough bred horse that is stirred and acquires a sense of urgency when its hairs are struck by the goadSuch is one kind of excellent thoroughbred person. This is the second kind of excellent thoroughbred person found existing in the world.

(3) "Again, one kind of excellent thoroughbred person does not hear: In such and such a village or town some woman or man has fallen ill or died, nor does he himself see a woman or a man who has fallen ill or died. Rather, a relative or fam ily member of his has fallen ill or died. He is stirred by this and acquires a sense of urgency. [116] Stirred, he strives care fully, Resolute, he realizes the supreme truth with the body and having pierced it through with panna(divine knowledge), he sees it. I say that this excellent thoroughbred person is similar to the excel lent thoroughbred horse that is stirred and acquires a sense of urgency when its hide is struck by the goad. Such is one kind of excellent thoroughbred person. This is the third kind of excel lent thoroughbred person found existing in the world.

(4) "Again, one kind of excellent thoroughbred person does not hear: In such and such a village or town some woman or man has fallen ill or died nor does he himself see a woman or a man who has fallen ill or died, nor has a relative or family member of his fallen ill or died. Rather, he himself is stricken by bodily sensations(vedana) that are painful, racking, sharp, piercing, har rowing, disagreeable, sapping one's vitality. He is stirred by this and acquires a sense of urgency. Stirred, he strives care fully. Resolute, he realizes the supreme truth with the body and, having pierced it through with panna(divine knowledge), he sees it. I say that this excellent thoroughbred person is similar to the excel lent thoroughbred horse that is stirred and acquires a sense of urgency when its bone is struck by the goad. Such is one kind of excellent thoroughbred person. This is the fourth kind of excel lent thoroughbred person found existing in the world.

"These, bhikkhus, are the four kinds of excellent thorough bred persons found existing in the world."

114 Bull Elephant (Naga)
"Bhikkhus(Monks), possessing four factors a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What four? Here, a king's bull elephant is one who listens, who destroys, who patiently endures, and who goes.

(1) "And how, bhikkhus, is a king's bull elephant one who listens? Here, whatever task the elephant trainer sets for it, whether or not it has ever done it before, the king's bull elephant heeds it, attends to it, directs his whole mind to it, and listens with eager ears. It is in this way that a king's bull elephant is one who listens.

(2) "And how is a king's bull elephant one who destroys? Here, when a king's bull elephant has entered the battle, it destroys elephants and elephant riders; it destroys horses and cavalry; [117] it destroys chariots and charioteers; it destroys infantry. It is in this way that a king's bull elephant is one who destroys.

(3) "And how is a king's bull elephant one who patiently endures? Here, when a king's bull elephant has entered the battle, it patiently endures being struck by spears, swords, arrows, and axes; it endures the thundering of drums, kettle drums, conches, and tom-toms. It is in this way that a king's bull elephant is one who patiently endures.

(4) "And how is a king's bull elephant one who goes? Here, the king's bull elephant quickly goes to whatever region the elephant trainer sends it, whether or not it has ever gone there before. It is in this way that a king's bull elephant is one who goes.

"Possessing these four factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.

"So too, bhikkhus, possessing four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, a bhikkhu is one who listens, who destroys, who patiently endures, and who goes.

(1) "And how, bhikkhus, is a bhikkhu one who listens? Here, when the Dhamma(path) and discipline proclaimed by the Tathagata(Buddha) is being taught, a bhikkhu heeds it, attends to it, directs his whole mind to it, and listens with eager ears. It is in this way that a bhikkhu is one who listens.

(2) "And how is a bhikkhu one who destroys? Here, a bhik khu does not tolerate an arisen sensual thought, but abandons it, dispels it, terminates it, and obliterates it. He does not toler ate an arisen thought of ill will . . . an arisen thought of harm ing . . . any other bad harmful(akusala) states that arise from time to time, but abandons them, dispels them, terminates them, and obliterates them. It is in this way that a bhikkhu is one who destroys.

(3) "And how is a bhikkhu one who patiently endures? Here, a bhikkhu patiently endures cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and ser pents; rude and offensive ways of speech; [118] he is able to bear up with arisen bodily sensations(vedana) that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. It is this way that a bhikkhu is one who patiently endures.

(4) "And how is a bhikkhu one who goes? Here, a bhikkhu quickly goes to that region where he has never before gone in this long stretch of time, that is, to the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving(tanha/trishna), dispassiori, cessation, nibbana(nirvana). It is in this way that a bhikkhu is one who goes.

"Possessing these four qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world."

115 Deeds (Thana)
"Bhikkhus(monks), there are these four cases of deeds. 796 What four? (1) There is a deed that is disagreeable to do which will prove harmful. (2) There is a deed that is disagreeable to do which will prove beneficial. (3) There is a deed that is agreeable to do which will prove harmful. (4) There is a deed that is agreeable to do which will prove beneficial.

(1) "Bhikkhus(Monks), take first the case of the deed that is disagree able to do which will prove harmful. One considers that this deed should not be done on both grounds: because it is dis agreeable to do and because it will prove harmful. One consid ers that this deed should not be done on both grounds.

(2) "Next, take the case of the deed that is disagreeable to do which will prove beneficial. It is in this case that one can understand who is a unwise and who is a wise person in regard to manly strength, manly energy(exertion/viriya), and manly exertion. The unwise does not reflect thus: 'Although this deed is disagreeable to do, still [119] it will prove beneficial. So he does not do that deed, and his refraining from it proves harmful. But the wise person does reflect thus: 'Although this deed is disagreeable to do, still it will prove beneficial.' So he does that deed, and it proves beneficial.

(3) "Next, take the case of the deed that is agreeable to do which will prove harmful. It is in this case, too, that one can understand who is a unwise and who is a wise person in regard to manly strength, manly energy(exertion/viriya), and manly exertion. The unwise does not reflect thus: 'Although this deed is agreeable to do, still it will prove harmful.' So he does that deed, and it proves harmful. But the wise person does reflect thus: 'Although this deed is agreeable to do, still it will prove harmful.' So he does not do that deed, and his refraining from it proves beneficial.

(4) "Next, take the case of the deed that is agreeable to do which will prove beneficial. This deed is considered one that should be done on both grounds: because it is agreeable to do and because it proves beneficial. This deed is considered one that should be done on both grounds.

"These, bhikkhus, are the four cases of deeds"

116 Alertfulness (Appamada sans. Apramad)
"Bhikkhus(Monks), there are four occasions when alertfulness should be practiced. What four?

(1) "Abandon bodily misconduct and develop bodily good conduct; do not be slothful in this. (2) Abandon verbal miscon duct and develop verbal good conduct; do not be slothful in this. (3) Abandon mental misconduct and develop mental good conduct; do not be slothful in this. (4) Abandon wrong view and develop right view; do not be slothful in this. [120]

"Bhikkhus(Monks), when a bhikkhu has abandoned bodily miscon duct and developed bodily good conduct; when he has aban doned verbal misconduct and developed verbal good conduct; when he has abandoned mental misconduct and developed mental good conduct; when he has abandoned wrong view and developed right view, then he need not fear death in the future." 797

117 Guarding (Arakkha sans. Arakshan)
"Bhikkhus(Monks), one bent on his own welfare 798 should practice alertfulness, mindfulness(meditation/sati), and guarding of the mind in four instances. What four?

(1) ""May my mind not become excited by things that pro voke lust(raag)!" One bent on his own welfare should practice alertfulness, mindfulness, and guarding of the mind thus.

(2) "May my mind not be full of hate toward things that provoke hatred!' One bent on his own welfare should practice alertfulness, mindfulness(meditation/sati), and guarding of the mind thus.

(3) "'May my mind not be deluded by things that cause delu sion!' One bent on his own welfare should practice alertfulness, mindfulness, and guarding of the mind thus.

(4) "'May my mind not be intoxicated by things that intoxi cate!' 799 One bent on his own welfare should practice alertful ness, mindfulness(meditation/sati), and guarding of the mind thus.

"Bhikkhus(Monks), when a bhikkhu's mind is not excited by things that provoke lust(raag) because he has gotten rid of lust(raag); when his mind is not full of hate toward things that provoke hatred because he has gotten rid of hatred; when his mind is not deluded by things that cause delusion(moha) because hue has gotten rid of delusion(moha); when his mind is not intoxicated by things that intoxicate because he has gotten rid of intoxication, then he does, not cower, does not shake, does not tremble or become terrified, nor is he swayed by the words of [other], ascetics." 800

118 Inspiring 801 (Samvejaniya sans. Samvega)
"Bhikkhus(Monks), these four inspiring places should be seen by a clansman endowed with faith. What four? (1) The place where the Tathagata(Buddha) was born is an inspiring place that should be seen by a clansman endowed with faith. (2) The place where the Tathagata(Buddha) awakened to the unsurpassed perfect enlighten ment is an inspiring place that should be seen by a clansman endowed with faith. (3) The place where the Tathagata(Buddha) set in motion the unsurpassed wheel of the Dhamma is an inspiring place that should be seen by a clansman endowed with faith. (4) The place where the Tathagata(Buddha) attained final nibbana(nirvana) by the nibbana(nirvana) element without residue remaining is an inspiring place that should be seen by a clansman endowed with faith. [121] These, bhikkhus, are the four inspiring places that should be seen by a clansman endowed with faith." 802

119 Perils (1) (Bhaya1)
"Bhikkhus(Monks), there are these four perils. What four? The peril of rebirth, the peril of old age, the peril of illness, and the peril of death. These are the four perils."

120 Perils (2) (Bhaya2)
"Bhikkhus(Monks), there are these four perils. What four? The peril of fire, the peril of flood, the peril from king, and the peril from thief. These are the four perils."

121 Self-Reproach (Attanuvada)
"Bhikkhus(Monks), there are these four perils. What four? The peril of self-reproach, the peril of reproach by others, the peril of pun ishment, and the peril of a bad destination.

(1) "And what, bhikkhus, is the peril of self-reproach? Here, someone reflects thus: 'If I were to engage in bodily, verbal, or mental misconduct, wouldn't I reprove myself because of my behavior?' Afraid of the peril of self-reproach, he abandons bodily misconduct and develops bodily good conduct; he aban dons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good con duct; he maintains himself in purity. This is called the peril of self-reproach.

(2) "And what is the peril of reproach by others? [122] Here, someone reflects thus: 'If I were to engage in bodity, verbal, or mental misconduct, wouldn't others reprove me because of my behavior?' Afraid of the peril of reproach by others, he abandons bodily misconduct and develops bodily good con duct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of reproach by others.

(3) "And what is the peril of punishment? 803 Here, someone sees that when kings arrest a thief who has committed a crime, they subject him to various punishments: they have him flogged with whips, beaten with canes, beaten with clubs; they have his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; they have him subjected to the 'porridge pot,' to the 'polished-shell shave,' to the 'Rahu's mouth,' to the 'fiery wreath,' to the 'flaming hand,' to the 'blades of grass,' to the 'bark dress,' to the 'antelope,' to the 'meat hooks,' to the 'coins,' to the 'lye pickling,' to the 'pivoting pin,' to the 'rolledup palliasse'; and they have him splashed with boiling oil, and they have him devoured by dogs, and they have him impaled alive on a stake, and they have his head cut off with a sword.

"It occurs to him: 'When kings have arrested a thief who has committed a crime, they subject him to various punish ments because of such bad deeds: they have him flogged with whips . ... they have his head cut off with a sword. Now if I were to commit such an evil deed, and if kings were to arrest me, they would subject me to the same punishments. They would have me_flogged with whips . . . they would have my head cut off with a sword.' Afraid of the peril of punishment, he does not go about plundering the belongings of others. This is called the peril of punishment. [1231

(4) "And what is the peril of a bad destination? Here, some one reflects thus: 'Bodily misconduct has bad results 804 in future lives; verbal misconduct has bad results in future lives; mental misconduct has bad results in future lives. Now if I were to engage in misconduct with body, speech, and mind, then with the breakup of the body, after death, I would be reborn in the plane of misery, in a bad destination, in the lower world, in hell, Afraid of the peril of a bad destination, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he aban dons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of a bad destination.

"These, bhikkhus, are the four perils." 805

122 Waves [806] (Umibhaya)
"Bhikkhus(Monks), there are these four perils to be expected for one who enters the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. These are the four perils to be expected for one who enters the water. So too, there are these four perils to be expected for a clansman who has gone forth out of faith from the household life into hermit life in this Dhamma and discipline. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish.

(1) "And what, bhikkhus, is the peril of waves? Here, a clans man has gone forth out of faith from the household life into hermit life with the thought: 'I am immersed in rebirth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Per haps an ending of this entire mass of suffering can be attained.' Then, after he has thus gone forth[into hermit life], his fellow monks exhort and instruct him: 'You should go forward in this way, return in this way; [124] look ahead in this way, look aside in this way; draw in your limbs in this way, extend them in this way; you should wear your robes and carry your outer robe and bowl in this way.' He thinks: 'Formerly, when I was a layman, I exhorted and instructed others. But now these [monks], who are young enough to be my sons or grandsons, presume to exhort and instruct me.' Being angry and displeased, he gives up the train ing and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of waves. "The peril of waves" is a designation for anger and irritation. This is called the peril of waves.

(2) "And what is the peril of crocodiles(Kumbhil)? Here, a clansman has gone forth out of faith from the household life into hermit life with the thought: 'I am immersed in rebirth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.' Then, after he has thus gone forth[into hermit life], his fellow monks exhort and instruct him: 'You may consume this but not that; you may eat this but not that; 807 you may taste this but not that; you may drink this but not that. You can consume, eat, taste, and drink what is allowable, not what is unallowable. You may consume, eat, taste, and drink within the proper time, not outside the proper time.' He thinks: 'Formerly, when I was a layman, I consumed whatever (wanted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what was allowable and what was not allowable. I consumed, ate, tasted, and drank both within the proper time and outside the proper time. [125] But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, these [monks] seem to put a gag over our mouths.' Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of crocodiles. 'The peril of crocodiles' is a designation for gluttony. This is called the peril of crocodiles.

(3) "And what is the peril of whirlpools(Avatta)? Here, a clansman has gone forth out of faith from the household life into home lessness with the thought: 'I am immersed in rebirth, old age, and death; in sorrow, lamentation,, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.' Then, after he has thus gone forth[into hermit life], in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having estab lished mindfulness(meditation/sati), his sense faculties unrestrained. He sees a householder or a householder's son there enjoying himself, furnished and endowed with the five objects of sensual plea sure. It occurs to him: 'Formerly, when I was a layman, I enjoyed myself, furnished and endowed with the five objects of sensual pleasure. My, family has wealth. I can both enjoy that wealth and do meritorious deeds. Let me now give up the training and revert to the lower life so that I can both enjoy that wealth and do meritorious deeds'. So he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of whirlpools. 'The peril of whirlpools' is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.

(4) "And what is the peril of fierce fish(Susuka)? Here, a clansman has gone forth out of faith from the household life into hermit life with the thought: 'I am immersed in rebirth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.' Then, after he has thus gone forth[into hermit life], in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, [126] with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of fierce fish. 'The peril of fierce fish' is a designation for women. This is called the peril of fierce fish.

"These, bhikkhus, are the four perils to be expected for a clansman who has gone forth out of faith from the household life into hermit life in this Dhamma and discipline."

123 Difference (1) (Nana karana1)
"Bhikkhus(monks), there are these four kinds of persons found existing in the world. What four?

(1) "Here, bhikkhus, secluded from sensual pleasures, secluded from harmful(akusala) states, some person enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) of Brahma's company. The life span of the devas(angels/gods) of Brahma's company is an eon. 818 The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. 609 But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbaria in that very same state of existence. 810 This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. 811 [127]

(2) "Again, some person, with the subsiding of thought and examination, enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) of streaming radiance. The life span of the devas(angels/gods) of streaming radiance is two eons. 812 The worldling remains there all his life. and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbana(nirvana) in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.

(3) "Again, some person, with the fading away as well of bliss(piti), dwells equanimous and, mindful(meditating/sati) and completely compre hending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equanimous, mindful(meditating/sati), one who dwells happily.' He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has hot lost it when he dies, he is reborn in companionship with the devas(angels/gods) of refulgent glory. The life span of the devas(angels/gods) of refulgent glory is four eons. 813 The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbana(nirvana) in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is; when there is future destination and rebirth.

(4) "Again, some person, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejec tion, enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). He relishes it, desires it, and finds satisfaction in it. [128] If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in cbmpanionship with the devas(angels/gods) of great fruit. The life span of the devas(angels/gods) of great fruit is five hundred eons. 314 The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbana(nirvana) in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

124 Difference (2) (Nana karana2)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four?

(1) "Here, bhikkhus; secluded from sensual pleasures ... some person enters and dwells in the first jhana(trance state). . . . He con templates whatever phenomena(dhamma)there pertain to form, sensation(vedana), perception(sanna/sangya), character/behavior(sankhara/sanskar), and consciousness as imperma nent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. 815 With the breakup of the body, after death, he is reborn in com panionship with the devas(angels/gods) of the pure abodes. 816 This is a rebirth not shared with worldlings.

(2) "Again, some person, with the subsiding of thought and examination, enters and dwells in the second jhana(trance state) (3) With the fading away as well of bliss(piti) . . . he enters and dwells in the third jhana(trance state). . . . (4) With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). He watches(in meditation) whatever phenomena(dhamma)there pertain to form, sensation(vedana), perception(sanna/sangya), character/behavior(sankhara/sanskar), and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) of the pure abodes. This is a rebirth not shared with worldlings.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

==== 125 Loving-Kindness (1) (Metta1 sans. Maitri)

"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four?

(1) "Here, bhikkhus, some person dwells pervading one quar ter with a mind imbued with loving-kindness(metta), [129] likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness(metta), vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) of Brahma's company. 817 The life span of the devas(angels/gods) of Brahma's company is an eon. The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbana(nirvana) in that very, same state of existence This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destina tion and rebirth.

(2) "Again, some person dwells pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells per vading the entire world with a mind imbued with compassion, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) of stream ing radiance. The life span of the devas(angels/gods) of streaming radiance is two eons. The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire Iife span of those devas(angels/gods), he attains final nibbana(nirvana) in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.

(3) "Again, some person dwells pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells per vading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) of reful gent glory. The life span of the devas(angels/gods) of refulgent glory is four eons. The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbana in that very same state of existence. This is the distinc tion, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.

(4) "Again, some person here dwells pervading one quar ter with a mind imbued with indifference(withdrawing within/upekkha), likewise, the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with indifference(withdrawing within/upekkha), vast, exalted, measureless, without enmity, with out ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) of great fruit. The life span of the devas(angels/gods) of great fruit is five hundred eons. The worldling remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Lord(Buddha)'s disciple remains there all his life, and when he has completed the entire life span of those devas(angels/gods), he attains final nibbana(nirvana) in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.

"These, bhikkhus, are the four kinds of persons found exist ing in the world." [130]

126 Loving-Kindness (2) (Metta2 sans. Maitri)
"Bhikkhus(monks), there are these four kinds of persons found existing in the world. What four?

(1) "Here, bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness(metta), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness(metta), vast, exalted, measureless, without enmity, without ill will. He watches(in meditation) whatever phenomena(dhamma)there pertain to form, sensation(vedana), perception(sanna/sangya), character/behavior(sankhara/sanskar), and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrat ing, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) of the pure abodes. This is a rebirth not shared with worldlings.

(2) " Again, some person dwells pervading one quarter with a mind imbued with compassion . . . (3) . . . altruistic joy . . (4) . . . indifference(withdrawing within/upekkha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with indifference(withdrawing within/upekkha), vast, exalted, measureless, without enmity, without ill will. He con templates whatever phenomena(dhamma)there pertain to form, sensation(vedana), perception(sanna/sangya), character/behavior(sankhara/sanskar), and consciousness as imperma nent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of. the body, after death, he is reborn in com panionship with the devas(angels/gods) of the pure abodes. This is a rebirth not shared with worldlings.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

127 Astounding Tathagata(Buddha)(1) (Tathagatacchariya1)
"Bhikkhus(Monks), with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One, four astounding and amazing things become manifest. 818 What four?

(1) "When, bhikkhus, a bodhisatta passes away from the Tusita heaven and mindfully and with complete comprehension(sampajanna) enters his mother's womb, then in this world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brah mins, its devas(angels/gods) and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas(angels/gods). Even in those world intervals, vacant and abysmal, regions of gloom and impenetrable darkness where the light of the sun and moon, so powerful and mighty, does not reach, 819 there too a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas(angels/gods). Those beings who have been reborn there perceive one another by this radiance and say: 'Indeed, it seems there are other beings who have been reborn here' 820 [131] This is the first astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

(2) " Again, when a bodhisatta mindfully and with complete com prehension emerges from his mother's womb, then in this world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brahmins, its devas(angels/gods) and humans, a measureless glorious radiance becomes manifest, surpassing the divine maj esty of the devas(angels/gods). Even in those world intervals . . . [beings] say: Tndeed, it seems there are other beings who have been reborn here/ This is the second astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

(3) "Again, when a Tathagata(Buddha) awakens to the unsurpassed perfect enlightenment, then in this world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brahmins, its devas(angels/gods) and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas(angels/gods). Even in those world intervals ... [beings] say: 'Indeed, it seems there are other beings who have been reborn here.' This is the third astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlight ened One.

(4) "Again, when a Tathagata(Buddha) sets in motion the unsurpassed wheel of the Dhamma, then in this world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brah mins,' its devas(angels/gods) and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas(angels/gods). Even in those world intervals, vacant and abysmal, regions of gloom and impenetrable darkness where the light of the sun and moon, so powerful and mighty, does not reach, there too a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas(angels/gods). Those beings who have been reborn there perceive one another by this radiance and say: 'Indeed, it seems there are other beings who have been reborn here.' This is the fourth astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

"These, bhikkhus, are the four astounding and amazing things that become manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One."

128 Astounding Tathagata(Buddha)(2) (Tathagatacchariya2)
"Bhikkhus(Monks), with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One, four astounding and amazing things become manifest. What four?

(1) "People delight in attachment, 821 take delight in attach ment, rejoice in attachment. But when a Tathagata(Buddha) is teaching the Dhamma about non-attachment, 822 people wish to listen, and they lend an ear and set their minds on understanding it. This is the first astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

(2) "People delight in conceit, take delight in conceit, rejoice in conceit. [132] But when a Tathagata(Buddha) is teaching the Dhamma for the removal of conceit, people wish to listen, and they lend an ear and set their minds on understanding it. This is the second astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

(3) "People delight in excitement, 823 take delight in excite ment, rejoice in excitement. But when a Tathagata(Buddha) is teaching the Dhamma that leads to peace, people wish to listen, and they lend an ear and set their minds on understanding it. This is the third astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

(4) "People are immersed in ignorance, become like an egg, completely enveloped. 824 But when a Tathagata(Buddha) is teaching the Dhamma for the removal of ignorance, people wish to listen, and they lend an ear and set their minds on understanding it. This is the fourth astounding and amazing thing that becomes manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One.

"These, bhikkhus, are the four astounding and amazing things that become manifest with the manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One."

129 Astounding Ananda (Anandacchariya) [825]
"Bhikkhus(Monks), there are these four astounding and amazing things about Ananda. What four?

(1) "If an assembly of bhikkhus comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of bhikkhus is still unsated when Ananda falls silent.

(2) "If an assembly of Bhikkhunis(Nuns) comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of Bhikkhunis(Nuns) is still unsated when Ananda falls silent.

(3) "If an assembly of male lay followers comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of male lay followers is still unsated when Ananda falls silent.

(4) "If an assembly of female lay followers comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of female lay followers is still unsated when Ananda falls silent.

"These, bhikkhus, are the four astounding and amazing things about Ananda." [133]

130 Astounding Monarch (Chakkavattiacchariya)
"Bhikkhus(Monks), there are these four astounding and amazing things about a wheel-turning monarch. What four?

(1) "If an assembly of khattiyas comes to see a wheel-turning monarch, they are elated when they see him. If the wheel turning monarch speaks to them, they are also elated by his speech, and that assembly of khattiyas is still unsated when the wheel-turning monarch falls silent.

(2) "If an assembly of brahmins comes to see a wheel-turning monarch, they are elated when they see him. If the wheel turning monarch speaks to them, they are also elated by his speech, and that assembly of brahmins is still unsated when the wheel-turning monarch falls silent.

(3) "If an assembly of householders comes to see a wheel turning monarch, they are elated when they see him. If the wheel-turning monarch speaks to them, they are also elated by his speech, and that assembly of householders is still unsated when the wheel-turning monarch falls silent.

(4) 'If an assembly of ascetics comes to see a wheel-turning monarch, they are elated when they see him. If the wheel turning monarch speaks to them, they are also elated by his speech, and that assembly, of ascetics is still unsated when the wheel-turning monarch falls silent.

"These, bhikkhus, are the four astounding and amazing things about a wheel-turning monarch.

"So too, bhikkhus, there are these four astounding and amazing things about Ananda. What four?. . . [complete as in 4:129].,.

"These, bhikkhus, are the four astounding and amazing things about Ananda."

131 Fetters
"Bhikkhus(monks), there are these four kinds of persons found existing in the world. What four?

"(1) Here, bhikkhus, some person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence(bhavo/cause for rebirth). 826 [134] (2) Some other person has aban doned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtaining existence(bhavo/cause for rebirth). (3) Still another person has abandoned the lower fetters and the fetters for obtaining rebirth, but not the fetters for obtaining existence(bhavo/cause for rebirth). (4) And still another person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence(bhavo/cause for rebirth).

(1) "What kind of person has not abandoned the lower fet ters, the fetters for obtaining rebirth, or the fetters for obtaining existence(bhavo/cause for rebirth)? The once-returner(1 rebirth,sakdagami). 827 This person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence(bhavo/cause for rebirth).

(2) "What kind of person has abandoned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtain ing existence(bhavo/cause for rebirth)? The one bound upstream, heading toward the Akanittha realm. 826 This person has abandoned the lower fetters but not the fetters for obtaining rebirth or the fetters for obtain ing existence(bhavo/cause for rebirth).

(3) "What kind of person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence(bhavo/cause for rebirth)? The one who attains final nibbana(nirvana) in the interval. 829 This person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence(bhavo/cause for rebirth).

(4) "What kind of person has abandoned the lower fetters, the fetters for obtaining rebirth and the fetters for obtaining existence(bhavo/cause for rebirth)? The arahant. For this person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence(bhavo/cause for rebirth).

"These, bhikkhus, are the four kinds of persons found exist ing in the world." [135]

132 Discernment (Patibhana)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? One whose discernment is incisive but not free-flowing; 830 one whose discernment is free-flowing but not incisive; one whose discernment is both incisive and free-flowing; and one whose discernment is neither incisive nor free-flowing. These are the four kinds of persons found existing in the world."

133 Of Quick Understanding (Ugghatitannu)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? One who understands quickly; one who understands through elaboration; one who needs to be guided; and one for whom the word is the maximum These are the four kinds of persons found existing in the world." 831

134 Effort (Utthanaphala)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? One who lives off the fruit of his effort but not off the fruit of his kamma(karma/deeds); one who lives off the fruit of his kamma(karma/deeds) but not off the fruit of his effort; one who lives off the fruit of both his effort and his kamma(karma/deeds); and one who lives off the fruit of neither his effort nor his kamma(karma/deeds). These are the four kinds of persons found existing in the world." 832

135 Blameworthy (Sa-Vajja)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? The blameworthy, the mostly blame worthy, the slightly blameworthy, and the blameless.

(1) "And how, bhikkhus, is a person blameworthy? Here, a person engages in blameworthy bodily action, blameworthy verbal action,. and blameworthy mental action. It is in this way that a person is blameworthy. [136]

(2) "And how is a person mostly blameworthy? Here, a per son engages in bodily action that is mostly blameworthy, verbal action that is mostly blameworthy, and mental action that is mostly blameworthy. It is in this way that a person is mostly blameworthy.

(3) "And how is a person slightly blameworthy? Here, a person engages in bodiiy action that is mostly blameless, ver bal action that is mostly blameless, and mental action that is mostly blameless: It is in this way that a person is slightly blameworthy.

(4) "And how is a person blameless? Here, a person engages in blameless bodily action, blameless verbal action, and blame less mental action. It is in this way that a person is blameless.

"These are the four kinds of persons found existing in the world." 833

==== 136 Virtuous Behavior (1) (Sila1 sans. Sheel)

"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? (1) Here, bhikkhus, some person does not fulfill virtuous behavior, samadhi(self absorption/trance), and panna(divine knowledge). (2) Another person fulfills virtuous behavior but does not fulfill samadhi(self absorption/trance) and panna(divine knowledge). (3) Still another person fulfills virtu ous behavior and samadhi(self absorption/trance) but does not fulfill panna(divine knowledge). (4) And still another person fulfills virtuous behavior, samadhi(self absorption/trance), and panna(divine knowledge). These are the four kinds of persons found existing in the world." 834

137 Virtuous Behavior (2) (Sila2 sans. Sheel)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four? [137]

(1) "Here, bhikkhus, some person does not value virtuous behavior or take virtuous behavior as an authority, does not

value samadhi(self absorption/trance) or take samadhi(self absorption/trance) as an authority, and does not value panna(divine knowledge) or take panna(divine knowledge) as an authority.

(2) "Another person values virtuous behavior and takes vir tuous behavior as an authority, but does not value samadhi(self absorption/trance) or take samadhi(self absorption/trance) as an authority, and does not value panna(divine knowledge) or take panna(divine knowledge) as an authority.

(3) "Still another person values virtuous behavior and takes virtuous behavior as an authority, values samadhi(self absorption/trance) and takes samadhi(self absorption/trance) as an authority, but does not value panna(divine knowledge) or take panna(divine knowledge) as an authority.

(4) "And still another person values virtuous behavior and takes virtuous behavior as an authority, values samadhi(self absorption/trance) and takes samadhi(self absorption/trance) as an authority, and values panna(divine knowledge) and takes panna(divine knowledge) as an authority.

"These are the four kinds of persons found existing in the world." '

138 Retreat (Nikattha)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? One who has gone on retreat by body but not gone on retreat by mind; one who has not gone on retreat by body but has gone on retreat by mind; one who has not gone on retreat either by body or by mind; and one who has gone on retreat both by body and by mind.

(1) "And how, bhikkhus, has a person gone on retreat by body but not gone on retreat by mind? Here, some person resorts to remote lodgings in forests and jungle groves, but there he thinks sensual thoughts, thoughts of ill will, and thoughts of harming. It is in this way that a person has gone on retreat by body but has not gone on retreat by mind.

(2) "And how has a person not gone on retreat by body but gone on retreat by mind? Here, some person does not resort to remote lodgings in forests and jungle groves, but he thinks thoughts of renunciation, thoughts of good will, and thoughts of harmlessness. It is in this way that a person has not gone on retreat by body but gone on retreat by mind.

(3) "And how has a person gone on retreat neither by body nor by mind? Here, some person does not resort to remote lodg ings in forests and jungle groves, [138] and he thinks sensual thoughts, thoughts of ill will, and thoughts of harming. It is in this way that a person has gone on retreat neither by body nor by mind.

(4) "And how has a person gone on retreat both by body and by mind? Here, some person resorts to remote lodgings in forests and jungle groves, and there he thinks thoughts of renunciation, thoughts of good will, and thoughts of harmless ness. It is in this way that a person has gone on retreat both by body and by mind.

"These, bhikkhus, are the four kinds of persons found exist ing in the world." . ..

139 Dhamma Speakers (Dhammakathika)
"Bhikkhus(Monks), there are these four kinds of Dhamma(path) speakers. What four?

(1) "Here, bhikkhus, some Dhamma speaker speaks little and [his speech is] pointless, and his assembly is not skilled in dis tinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.

(2) "Another Dhamma speaker speaks little but [his speech is] meaningful, and his assembly is skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.

(3) "Still another Dhamma(path) speaker speaks much but [his speech is] pointless, and his assembly is not skilled in distin guishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.

(4) "And still another Dhamma speaker speaks much and [his speech is] meaningful, and his assembly is skilled in dis tinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly.

"These, bhikkhus, are the four kinds of Dhamma speakers."

140 Speakers (Vadi)
"Bhikkhus(monks), there are these four speakers. What four? [139] (1) There is the speaker who exhausts the meaning but not the phrasing. (2) There is the speaker who exhausts the phrasing but not the meaning. (3) There is the speaker who exhausts both the meaning and the phrasing. (4) And there is the speaker who does not exhaust either the meaning or the phrasing. These are the four speakers. It is impossible and inconceivable that one who possesses the four analytical knowledges will exhaust either the meaning or the phrasing." 835

141 Glow (Abha)
"Bhikkhus(Monks), there are these four glows. What four? The glow of the moon, the glow of the sun, the glow of fire, and the glow of panna(divine knowledge). These are the four glows. Of these four glows, the glow of panna(divine knowledge) is foremost."

142 Radiances (Pabha sans. Prabha)
"Bhikkhus(Monks), there are these four radiances. What four? The radi ance of the moon, the radiance of the sun, the radiance of fire, and the radiance of panna(divine knowledge). These are the four radiances. Of these four radiances, the radiance of panna(divine knowledge) is foremost."

143 Lights (Aloka)
"Bhikkhus(monks), there are these four lights. What four? The light of the moon, the light of the sun, the light of fire, and the light of panna(divine knowledge). These are the four lights. Of these four lights, the light of panna(divine knowledge) is foremost."

144 Lustres (Obhasa)
"Bhikkhus(Monks), there are these four lustres. What four? The lustre of the moon, the lustre of the sun, the lustre of fire, and the lustre of panna(divine knowledge). [140] These are the four lustres. Of these four lustres, the lustre of panna(divine knowledge) is foremost."

145 Luminaries (Pajjota sans. Prajwalit)
"Bhikkhus(Monks), there are these four luminaries. What four? The moon is a luminary, the sun is a luminary, fire is a luminary, and panna(divine knowledge) is a luminary. These are the four luminaries. Of these four luminaries, panna(divine knowledge) is foremost."

==== 146 Times (1) (Kala1)

"There are, bhikkhus, these four times. What four? The time for listening to the Dhamma, the time for discussing the Dhamma, the time for equanimity(samatha), 836 and the time for insight(vipassana). These are the four times."

147 Times (2) (Kala2)
"Bhikkhus(Monks), these four times, rightly developed and coordinated, gradually culminate in the destruction of the taints. What four? The time for listening to the Dhamma, the time for discussing the Dhamma, the time for equanimity(samatha), and the time for insight(vipassana). These four times, rightly developed and coordinated, gradually culminate in the destruction of the taints.

"Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; so too, these four times, rightly developed and coordinated, gradually culminate in the destruction of the taints." [141]

148 Bad Conduct (1) (Duccarita sans. Dushcharitra)
"Bhikkhus(Monks), there are these four kinds of verbal misconduct. What four? False speech, divisive speech, harsh speech, and idle chatter. These are the four kinds of verbal misconduct."

149 Good Conduct (2) (Succarita sans. Sadcharitra)
"Bhikkhus(Monks), there are these four kinds of verbal good conduct. What four? Truthful speech, non-divisive speech, gentle speech, and judicious speech. These are the four kinds of verbal good conduct."

150 Essence (Sara)
"Bhikkhus(Monks), there are these four essence. What four? The essence of virtuous behavior, the essence of samadhi(self absorption/trance), the essence of panna(divine knowledge), and the essence of liberation. These are the four essence."

151 Faculties (Indriya)
"Bhikkhus, there are these four faculties. What four? The faculty of faith(sadda/shraddha), the faculty of energy(exertion/viriya), the faculty of mindfulness(meditation/sati), and the faculty of samadhi(self absorption/trance). These are the four faculties." 837

152 Faith (Saddhabala sans. Shraddhabala)
"Bhikkhus(Monks), there are these four powers. What four? The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), and the power of samadhi(self absorption/trance). These are the four powers." [142]

==== 153 Panna(divine knowledge) (Pannnabala sans. Pragyabala)

"Bhikkhus(Monks), there are these four powers. What four? The power of panna(divine knowledge), the power of energy(exertion/viriya), the power, of blamelessness, and the power of Sangha. These are the four powers."

154 Power of Meditation(Satibala sans. Smrutibala)
"Bhikkhus(Monks), there are these four powers. What four? The power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), the power of blame lessness, and the power of Sangha. These are the four powers."

155 Reflection (Patisankhanabala)
"Bhikkhus(Monks), there are these four powers. What four? The power of reflection, the power of development, the power of blame lessness, and the power of Sangha. These are the four powers."

156 Eon (Kappa sans. Kalpa)
"Bhikkhus(Monks), there are these four incalculable divisions of an eon. 838 What four?

(1) "The time during which an eon dissolves, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.' 839

(2) "The time during which an eon remains in a state of dis solution, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.'

(3) "The time during which an eon evolves, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.

(4) "The time during which an eon remains in a state of evo lution, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.'

"These, bhikkhus, are the four incalculable divisions of an eon."

157 Illness (Roga)
"Bhikkhus(monks), there are these two kinds of illness. Which two? [143] Bodily illness and mental illness. People are found who can claim to enjoy bodily health for one, two, three, four, and five years; for ten, twenty, thirty, forty, and fifty years; and even for a hundred years and more. But apart from those whose taints have been destroyed, it is hard to find people in the world who can claim to enjoy mental health even for a moment.

"There are, bhikkhus, these four illnesses incurred by a monk. What four? (1) Here, a bhikkhu has strong desires, undergoes distress, and is not content with any kind of robe, almsfood, lodging, or medicines and provisions for the sick, 840 (2) Because he has strong desires, undergoes distress, and is not content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick, he submits to evil desire for recognition and for gain, honor, and praise. (3) He arouses himself, strives, and makes an effort to obtain recognition and gain, honor, and praise. (4) He cunningly approaches families, cunningly sits down, cunningly speaks on the Dhamma, and cunningly holds in his excrement and urine.841 These are the four illnesses incurred by a monk.

"Therefore, bhikkhus, you should train yourselves thus: 'We will not have strong desires or undergo distress, and we will not be discontent with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. We will not submit to evil desires for recognition and for gain, honor, and praise. We will not arouse ourselves, strive, and make an effort to obtain rec ognition and gain, honor, and praise. We will patiently endure cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; we will bear up with arisen bodily sensations(vedana) that are painful, racking, sharp, piercing, harrowing, disagreeable, sap ping one's vitality.' It is in this way, bhikkhus, that you should train yourselves."

158 Decline (Parihani)
There the Venerable Sariputta addressed the bhikkhus: "Friends, [144] bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Sariputta said this:

"Friends, any bhikkhu(monk) or Bhikkhuni(nun)who observes four things inwardly can come to the conclusion: I am declining in beneficial(kusala) qualities. This is called decline by the Lord(Buddha). What four? An abundance of lust(raag), an abundance of hatred, an abun dance of delusion(moha), and his panna(divine knowledge) eye does not tread in the deep matters of what is possible and impossible. 842 Any bhik khu or Bhikkhuni(nun)who observes these four things inwardly can come to the conclusion: 'I am declining in beneficial(kusala) qualities(Dhamma). This is called decline by the Lord(Buddha).'

"Friends, any bhikkhu or bliikkhuiu who observes four things inwardly can come to the conclusion: I am not declining in beneficial(kusala) qualities(Dhamma). This is called non-decline by the Lord(Buddha) .' What four? The diminishing of lust(raag), the diminishing of hatred, the diminishing of delusion(moha), and his panna(divine knowledge) eye treads in the deep matters of what is possible and impossible. Any bhikkhu or Bhikkhuni(nun)who observes these four things inwardly can come to the conclusion: I am not declining in beneficial(kusala) qualities. This is called non-decline by the Lord(Buddha)/"

159 The Bhikkhuni(nun)
On one occasion the Venerable Ananda was dwelling at KosambI in Ghosita's Park. Then a certain Bhikkhuni(nun)addressed a man thus: 'Come, good man, approach Master Ananda and pay homage to him in my name with your head at his feet.' Then say: 'Bhante, the Bhikkhuni(nun)so-and-so is sick, afflicted, gravely ill. She pays homage to Master Ananda with her head at his feet.' Then say: It would be good, Bhante, if, out of compas sion, Master Ananda would come to visit that Bhikkhuni(nun)in the Bhikkhunis(Nuns)' quarters"

"Yes, noble lady," that man replied. He then approached the Venerable Ananda, [145] paid homage to him, sat down to one side, and delivered his message. The Venerable Ananda con sented by silence.

Then the Venerable Ananda dressed, took his bowl and robe, and went to the Bhikkhunis(Nuns)' quarters. When that Bhikkhuni(nun) saw the Venerable Ananda coming in the distance, she covered herself from the head down and lay down on her bed. 43 Then the Venerable Ananda approached that Bhikkhuni(nun), sat down in the appointed seat, and said to her:.

"Sister, this body has originated from nutriment; in depen dence on nutriment, nutriment is to be abandoned. This body has originated from craving(tanha/trishna); in dependence on craving(tanha/trishna), craving is to be abandoned. This bodyhas originated from conceit; in dependence on conceit, conceit is to be abandoned. This body has originated from sexual intercourse, but in regard to sexual intercourse the Lord(Buddha) has declared the demolition of the bridge. 844

(1) "When it was said: 'This body, sister, has originated from nutriment; in dependence on nutriment, nutriment is to be aban doned,' for what reason was this said? Here, sister, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attrac tiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the brahmacariya(celibate holy life), consider ing: 'Thus I shall terminate the old sensation(vedana) and not arouse a new sensation(vedana), and I shall be healthy and blameless and dwell at ease/ Some time later, in dependence upon nutriment, he abandons nutriment. 45 When it was said: 'This body, sister, has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned, it is because of this that this was said.

(2) "When it was said: 'This body has originated from craving(tanha/trishna); in dependence on craving(tanha/trishna), craving(tanha/trishna) is to be abandoned,' for what [146] reason was this said? Here, sister, a bhikkhu hears: 'The bhikkhu named so-and-so, with the destruction of the taints, has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge). and having entered upon it, he dwells in it.' He thinks: "When will I, with the destruction of the taints, realize for myself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwell in it?' Some time later, in dependence upon craving(tanha/trishna), he aban dons craving(tanha/trishna). When it was said: 'This body has originated from craving(tanha/trishna); in dependence on craving(tanha/trishna), craving(tanha/trishna) is to be abandoned, it was because of this that this was said.

(3) "When it was said: 'This body has originated from conceit; in dependence on conceit, conceit is to be abandoned.' With ref erence to what was this said? Here, sister, a bhikkhu hears: 'The bhikkhu named so-and-so, with the destruction of the taints, has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and hav ing entered upon it, he dwells in it.' He thinks: 'That venerable one, with the destruction of the taints, has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Why, so can I!' Some time later, in dependence upon conceit, he abandons conceit. When it was said: 'This body has originated from conceit; in dependence on conceit, conceit is to be abandoned, it was because of this that this was said.

(4) "This body, sister, has originated from sexual intercourse, but in regard to sexual intercourse the Lord(Buddha) has declared the demolition of the bridge." 846

Then thatBhikkhuni(nun)got up from her bed, arranged her upper robe over one shoulder, and having prostrated herself with her head at the Venerable Aranda's feet, she said to the Venerable Ananda: "Bhante, I have committed a transgression in that I so unwisely, stupidly, and unskillfully behaved as I did. Bhante, may Master Ananda accept my transgression seen as a trans gression for the sake of future restraint."

"Surely, sister, you have committed a transgression in that you so unwisely, stupidly, and unskillfully behaved as you did. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One's discipline that one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint." [147]

160 A Sugata(Buddha)'s Discipline [847] (Sugata-Vinaya)
"Bhikkhus(Monks), while the Sugata(Lord Buddha) or the Sugata(Lord Buddha)'s discipline remains in the world, this is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas(angels/gods) and humans.

"And who, bhikkhus, is the Sugata(Lord Buddha)? Here, the Tathagata(Buddha) arises in the world, an arahant, perfectly enlight ened, accomplished in true knowledge and conduct, fortu nate, knower of the worlds, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha). This is the Sugata(Lord Buddha).

"And what is the Sugata(Lord Buddha)'s discipline? He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure brahmacariya(celibate holy life). This is the Sugata(Lord Buddha)'s discipline. Thus while the Sugata(Lord Buddha) or the Sugata(Lord Buddha)'s discipline remains in the world, this is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happi ness of devas(angels/gods) and humans.

"There are, bhikkhus, these four things that lead to the decline and disappearance of the good Dhamma. What four?

(1) "Here, the bhikkhus learn discourses that have been badly acquired, with badly set down words and phrases. 843 When the words and phrases are badly set down, the meaning is badly interpreted. This is the first thing that leads to the decline and disappearance of the good Dhamma.

(2) "Again, the bhikkhus are difficult to correct and possess qualities that make them difficult to correct. They are impatient and do not accept instruction respectfully. This is the second thing that leads to the decline and disappearance of the good Dhamma.

(3) "Again, those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, do not respectfully teach the discourses to others. When they have passed away, the discourses are cut off at the root, left without anyone to preserve them. This is the third thing that leads tb the decline and disappearance of the good Dhamma.

(4) "Again, the elder bhikkhus are luxurious [148] and lax, leaders in backsliding, discarding the duty of solitude; they do not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, become luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too, do not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved; for the realization of the as-yet-unrealized. This is the fourth thing that leads to the. decline and disappearance of the good Dhamma.

"These are the four things that lead to the decline and disap pearance of the good Dhamma.

"There are, bhikkhus, these four [other} things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What four?

(1) "Here, the bhikkhus learn discourses that have been well acquired, with well, set down words and phrases. When the words and phrases are well set down, the meaning is well inter preted. This is the first thing that leads to the continuation, non decline, and non-disappearance of the good Dhamma.

(2) "Again, the bhikkhus are easy to correct and possess qualities that make them easy to correct. They are patient and accept instruction respectfully. This is the second thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(3) "Again, those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, respectfully teach the discourses to others. When they have passed away, the discourses are not cut off at the root for there are those who preserve them. This is the third thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(4) "Again, the elder bhikkhus are not luxurious and lax, but they discard backsliding and take the lead in solitude; they arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, do not become luxurious and lax, but they discard backsliding and take the lead in solitude; they, too. arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. [149]

"These, bhikkhus, are the four things that lead to the con tinuation, non-decline, and non-disappearance of the good Dhamma."

161 In Brief [849] (Samkhitta sans. Sankshipt)
"Bhikkhus(monks), there are these four modes of practice. What four? (1) Practice that is paihful with sluggish direct knowledge(abhinna); (2) practice that is painful with quick direct knowledge(abhinna); (3) practice that is pleasant with sluggish direct knowledge(abhinna); and (4) practice that is pleasant with quick direct knowledge(abhinna). 850 These are the four modes of practice."

162 In Detail (Vitthara sans. Vistara)
"Bhikkhus(Monks), there are these four modes of practice. What four? (1) Practice that is painful with sluggish direct knowledge(abhinna); (2) practice that is painful with quick direct knowledge(abhinna); (3) practice that is pleasant with sluggish direct knowledge(abhinna); and (4) practice that is pleasant with quick direct knowledge(abhinna).

(1) "And what, bhikkhus, is the practice that is painful with sluggish direct knowledge(abhinna)? Here, someone is by nature strongly prone to lust(raag) and often experiences pain and dejection born of lust(raag). By nature he is strongly prone to hatred and often experi ences pain and dejection born of hatred. By nature he is strongly prone to delusion(moha) and often experiences pain and dejection born of delusion(moha). These five faculties arise in him feebly: the faculty of faith, the faculty of energy(exertion/viriya), the faculty of mindfulness(meditation/sati), the faculty of samadhi(self absorption/trance), and the faculty of panna(divine knowledge); Because these five faculties are feeble in him, he sluggishly attains the immediacy condition for the destruction of the taints. 851 This is called practice that is painful with sluggish direct knowledge(abhinna).

(2) "And what is practice that is painful with quick direct knowledge? Here, someone is nature strongly prone to lust(raag) . . . hatred . . . delusion(moha) and often experiences pain and dejection born of delusion(moha). These five faculties arise in him prominently: [150] the faculty of faith . . . the faculty of panna(divine knowledge). Because these five faculties are prominent in him, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with quick direct knowledge.

(3) "And what is practice that is pleasant with sluggish direct knowledge? Here, someone by nature is not strongly prone to lust(raag) and does not often experience pain and dejection born Of lust(raag). By nature he is not strongly prone to hatred and does not often experience pain and dejection born of hatred. By nature he is not strongly prone to delusion(moha) and does not often experi ence pain and dejection born of delusion(moha). These five facilities arise in him feebly: the faculty of faith . . . the faculty of wis dom. Because these five faculties are feeble in him, he slug gishly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with sluggish direct knowledge(abhinna).

(4) "And what is practice that is pleasant with quick direct knowledge? Here, someone by nature is not strongly prone to lust(raag) . . . hatred . . . delusion(moha) and does not often experience pain and dejection born of delusion(moha). These five faculties arise in him prominently: the faculty of faith . . . the faculty of panna(divine knowledge). Because these five faculties are prominent in him, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with quick direct knowledge.

"These, bhikkhus, are the four modes of practice."

163 Unattractiveness (Asubha sans. Ashubha)
[Opening paragraph as above.]

(1) "And what, bhikkhus, is practice that is painful with slug gish direct knowledge(abhinna)? Here, a bhikkhu dwells watching(in meditation/anupassi) the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions) ; and he has the perception(sanna/sangya) of death well established internally. He dwells depending upon these five trainee powers: the power of faith, the power of moral shame, the power of moral dread, [151] the power of energy(exertion/viriya), and the power of panna(divine knowledge). 852 These five faculties arise in him feebly: the faculty of faith, the faculty of energy(exertion/viriya), the faculty of mindfulness(meditation/sati), the faculty of samadhi(self absorption/trance), and the faculty of panna(divine knowledge). Because these five faculties are feeble, he sluggishly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with sluggish direct knowledge(abhinna).

(2) "And what is practice that is painful with quick direct knowledge? Here, a bhikkhu dwells watching(in meditation/anupassi) the unat tractiveness of the body . . . and he has the perception(sanna/sangya) of death well established internally. He dwells depending upon these five trainee powers: the power of faith, the power of panna(divine knowledge). These five faculties arise in him prominently: the faculty of faith . . . the faculty of panna(divine knowledge). Because these five faculties are prominent, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with quick direct knowledge(abhinna).

(3) "And what is practice that is pleasant with sluggish direct knowledge? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclu sion, accompanied by thought and examination. With the sub siding of thought and examination, he enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely comprehending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equanimous, mindful(meditating/sati), one who dwells happily/ With the abandoning of pleasure and pain, and with the previ ous passing away of joy and dejection, he enters and dwells in the fourth jhana(trance state), neither painkil nor pleasant, which has puri fication of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). He dwells depending upon these five trainee powers: the power of faith. . . the power of panna(divine knowledge). These five faculties arise in him feebly: the faculty of faith. . . the faculty of panna(divine knowledge). Because these five faculties are feeble, he sluggishly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with sluggish direct knowledge(abhinna).

(4) "And what is practice that is pleasant with quick direct knowledge? Here, secluded from sensual pleasures’ secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state) . . . the second jhana(trance state) . . . the third jhana(trance state) . . . [152] the fourth jhana(trance state). He dwells depending upon these five trainee powers: the power of faith . . . the power of panna(divine knowledge). These five faculties arise in him prominently: the faculty of faith . . . the faculty of panna(divine knowledge). Because these five faculties are prominent, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with quick direct knowledge(abhinna).

"These, bhikkhus, are the four modes of practice."

164 Forgiveness (1) (Khama1 sans. Kshama)
"Bhikkhus(monks), there are these four modes of practice. What four? The impatient practice, the patient practice, the taming practice, and the calming practice.

(1) "And what, bhikkhus, is the impatient practice? Here, someone insults one who insults him, scolds one who scolds him, and argues with one who picks an argument with him. This is called the impatient practice.

(2) "And what is the patient practice? Here, someone does not insult one who insults him, does not scold one who scolds him, and does not argue with one who picks an argument with him. This is called the patient practice. _

(3) "And what is the taming practice? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear . . . Having smelled an odor with the nose . . . Having tasted a taste with the tongue . . . Having felt a tactile object, with the body . . . Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad harmful(akusala) states of long ing and dejection might invade him, he practices restraint over it; [153] he guards the mind faculty, he undertakes the restraint of the mind faculty. This is called the taming practice.

(4) "And what is the calming practice? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, calms it down, terminates it, and obliterates it. 853 He does not tolerate an arisen thought of ill will . . . an arisen thought of harming. . .bad harmful(akusala) states whenever they arise; he abandons them, dispels them, calms them down, termi nates them, and obliterates them. This is called the calming practice.

"These, bhikkhus, are the four modes of practice."

165 Patient (2) (Khema1 sans. Kshema)
"Bhikkhus(Monks), there are these four modes of practice. What four? The impatient practice, the patient practice, the taming practice, and the calming practice.

(1) "And what, bhikkhus, is the impatient practice? Here, someone does not patiently endure cold' and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and. serpents; rude and offensive ways of speech; he is unable to bear up with arisen bodily sensations(vedana) that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. This is called the impatient practice.

(2) "And what is the patient practice? Here, someone patiently endures cold and heat . . . rude and offensive ways of speech; he is able to bear up with arisen bodily sensations(vedana) that are pain ful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. This is called the patient practice.

(3) . "And what, bhikkhus, is the taming practice? . . . [as in 4:164]...

(4) "And what, bhikkhus, is the calming practice? . . . [as in 4:164] ...

"These, bhikkhus, are the four modes of practice." [154]

166 Both (Ubhaya)
"Bhikkhus(Monks), there are these four modes of practice. What four? (1) Practice that is painful with sluggish direct knowledge(abhinna); (2) practice that is painful with quick direct knowledge(abhinna); (3) practice that is pleasant with sluggish direct knowledge(abhinna); and (4) practice that is pleasant with quick direct knowledge(abhinna).

(1) "The mode of practice that is painful with sluggish direct knowledge is declared to be inferior for both reasons: because it is painful and because direct knowledge(abhinna) is sluggish. This mode of practice is declared to be inferior for both reasons.

(2) "The mode of practice that is painful with quick di rect knowledge is declared to be inferior because of its painfulness.

(3) "The mode of practice that is pleasant with sluggish direct knowledge(abhinna) is declared to be inferior because of its sluggishness.

(4) "The mode of practice that is pleasant with quick direct knowledge is declared to be superior for both reasons: because practice is pleasant and because direct knowledge(abhinna) is quick. This mode of practice is declared to be superior for both reasons.

"These, bhikkhus, are the four modes of practice."

167 Moggallana
Then the Venerable Sariputta approached the Venerable Mahamoggallana and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Mahamoggallana: "Friend Moggallana, there are these four modes of practice. What four? (1) Practice that is painful with sluggish direct knowl edge; (2) practice that is painful with quick direct knowledge(abhinna); (3) practice that is pleasant with sluggish direct knowledge(abhinna); and (4) practice that is pleasant with quick direct knowledge(abhinna). Through which of these four modes of practice was your mind liberated from the taints by non-clinging?" [155]

"Of these four modes of practice, friend Sariputta, it was through the mode that is painful with quick direct knowl edge that my mind was liberated from the taints by non clinging." 854

168 Sariputta
Then the Venerable Mahamoggallana approached the Vener able Sariputta. . . and said to him:

"Friend Sariputta, there are these four modes of practice What four? (1) Practice that is painful with sluggish direct knowl edge; (2) practice that is painful with quick direct knowledge(abhinna); (3) practice that is pleasant with sluggish direct knowledge(abhinna); and (4) practice that is pleasant with quick direct knowledge(abhinna). Through which of these four modes of practice was your mind liberated from the taints by non-clinging?"

"Of these four modes of practice, friend Moggallana, it was through the mode that is pleasant with quick direct knowledge(abhinna) that my mind was liberated from the taints by non-clinging."

169 Through Exertion (Sasankhara)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four?

(1) "Here, some person attains nibbana(nirvana) through exertion in this very life. (2) Another person attains nibbana(nirvana) through exertion with the breakup of the body. 855 (3) Still another per son attains nibbana(nirvana) without exertion in this very life. (4) And still another person attains nibbana(nirvana) without exertion with the breakup of the body. 856

(1) "And how, bhikkhus, does a person attain nibbana(nirvana) through exertion in this very life? Here, a bhikkhu dwells watching(in meditation/anupassi) the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions) ; and he has the perception(sanna/sangya) of death [156] well established internally. He dwells depending upon these five trainee powers: the power of faith, the power of moral shame, the power of moral dread, the power of energy(exertion/viriya), and the power of panna(divine knowledge). These five fac ulties arise in him prominently: the faculties of faith, energy(exertion/viriya), mindfulness, samadhi(self absorption/trance), and panna(divine knowledge). Because these five faculties are prominent, he attains nibbana(nirvana) through exertion in this very life. This is how a person attains nibbana(nirvana) through exertion in this very life.

(2) "And how does a person attain nibbana(nirvana) through exer tion with the breakup of the body? Here, a bhikkhu dwells watching(in meditation/anupassi) the unattractiveness of the body . . . and he has the perception(sanna/sangya) of death well established internally. He dwells depending upon these five trainee powers: the powers of faith . . . and panna(divine knowledge). These five faculties arise in him feebly: the faculties of faith . . . and panna(divine knowledge). Because these five faculties are feeble, he attains nibbana(nirvana) through exertion with the breakup of the body. This is how a person attains nibbana(nirvana) through exer tion with the breakup of the body.

(3) "And how does a person attain nibbana(nirvana) without exer tion in this very life? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state) . . . the fourth jhana(trance state). He dwells depend ing upon these five trainee powers: the powers of faith. . . and panna(divine knowledge). These five faculties arise in him prominently: the fac ulties of faith . . . and panna(divine knowledge). Because these five faculties are prominent, he attains nibbana(nirvana) without exertion in this very life. This is how a person attains nibbana(nirvana) without exertion in this very life. '

(4) " And how does a person attain nibbana(nirvana) without exertion with the breakup of the body? Here, secluded from sensual plea sures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state) . . . the fourth jhana(trance state). He dwells depend ing upon these five trainee powers: the powers of faith . . . and panna(divine knowledge). These five faculties arise in him feebly: the faculties of faith . . . and panna(divine knowledge). Because these five faculties are feeble, he attains nibbana(nirvana) without exertion with the breakup of the body. This is how a person attains nibbana(nirvana) without exertion with the breakup of the body.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

170 In Conjunction (Yuganaddha)
Ononeoccasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. There the Venerable Ananda addressed the bhikkhus:

"Friends, bhikkhus!"

"Friend," those bhikkhus replied. The Venerable Ananda said this: [157]

"Friends, whatever bhikkhu or bhikkhum has declared the attainment of arahantship in my presence has done so by these four paths 857 or by a certain one among them. What four?.

(1) "Here, a bhikkhu(monk) develops insight(vipassana) preceded by equanimity(samatha). As he is developing insight(vipassana) preceded by equanimity(samatha), the path is generated. 858 He pursues this path; develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted. 859

(2) "Again, a bhikkhu develops equanimity(samatha) preceded by insight(vipassana). 860 As he is developing equanimity(samatha) preceded by insight(vipassana), the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

(3) "Again, a bhikkhu develops equanimity(samatha) and insight(meditation/vipassana) in con junction. 861 As he is developing equanimity(samatha) and insight(meditation/vipassana) in conjunc tion, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tenden cies are uprooted.

(4) "Again, a bhikkhu's mind is seized by restlessness about the Dhamma. 862 But there comes an occasion when his mind becomes internally steady, composed, unified, and concen trated. Then the path is generated in him. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.

"Whatever bhikkhu or Bhikkhuni(nun), friends, has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them." .

171 Conscious Action (Cetana) 863
"Bhikkhus(Monks), when there is the body, then because of bodily conscious action [158] pleasure and pain arise internally; when there is speech, then because of verbal conscious action pleasure and pain arise internally; when there is the mind; then because of mental conscious action pleasure and pain arise internally — with ignorance itself as condition. 864

"Either on one's own, bhikkhus, one performs that bodily, character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally, or others make one generate that bodily character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally. Either with complete comprehension(sampajanna) one performs that bodily character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally, or without complete comprehen sion one performs that bodily character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally. 866

"Either on one's own, bhikkhus, one performs that verbal character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally, or others make one perform that verbal one's character/behavior(sankhara/sanskar) conditioned by whijch pleasure and pain arise in one internally. Either with complete comprehension(sampajanna) one performs that verbal character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally, or without complete comprehen sion one performs that verbal character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally.

"Either on one's own, bhikkhus, one performs that mental character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally, or others make one perform that mental character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally. Either with complete comprehension(sampajanna) one performs that mental character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally, or without complete comprehen sion one performs that mental character/behavior(sankhara/sanskar) conditioned by which pleasure and pain arise in one internally.

"Ignorance is comprised within these states. 866 But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise in one internally; that speech does not exist condi tioned by which that pleasure and pain arise in one internally; that mind does not exist conditioned by which that pleasure and pain arise in one internally. 867 That field does not exist, that site [159] does not exist, that base does not exist, that location does not exist conditioned by which that pleasure and pain arise in one internally. 868

"Bhikkhus(Monks), there are these four acquisitions of individuality. 869 What four? (1) There is an acquisition of individuality in which one's own conscious action operates, not the conscious action of others. (2) There is an acquisition of individuality in which the conscious action of others operates, not one's own conscious action. (3) There is an acquisition of individuality in which both one's own conscious action and the conscious action of others operate. (4) And there is an acquisition of individuality in which neither one's own conscious action nor the conscious action of others operates. These are ..the four acquisitions of individuality."

When this was said, the Venerable Sariputta said to the Lord(Buddha): "Bhante, I understand in detail the meaning of this statement that the Lord(Buddha) has spoken in brief to be as follows. (1) In that acquisition of individuality in which one's own conscious action operates but not the conscious action of others, it is by reason of their own conscious action that beings pass away from that group. 870 (2) In that acquisition of individuality in which the conscious action of others operates but not one's own conscious action, it is by reason of the conscious action of others that beings pass away from that group. 871 (3) In that acquisition of individuality in which both one's own conscious action and the conscious action of others operate, it is by reason of both one's own conscious action and the conscious action of others that beings pass away from that group. 872 (4) But, Bhante, what kind of devas(angels/gods) should be understood as the acquisition of indi viduality in which neither one's own conscious action nor the conscious action of others operates?" 873

"They are, Sariputta, the devas(angels/gods) of the sphere(ayatana) of neither perception(sanna/sangya)-nor-non-perception."

"Why is it, Bhante, that some beings who pass away from that group are returners, who come back to this state of being, while [160] others are non-returners(no earthly rebirth,anagami), who do not come back to this state of being?" 874

"Here, Sariputta, some person has not abandoned the lower fetters. In this very life he enters and dwells in the sphere(ayatana) of neither -perception(sanna/sangya)-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it; often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas(angels/gods) in the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception. When he passes away from there he is a returner who comes back to this state of being.

"But some [other] person here has abandoned the lower fet ters. In this very life he enters and dwells in the sphere(ayatana) of neither perception(sanna/sangya)-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he Is reborn in com panionship with the devas(angels/gods) in the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception. When he passes away from there he is a non-returner(no earthly rebirth,anagami) who does not come back to this state of being.

"This, Sariputta, is the reason some beings here who pass away from that group are returners, who come back to this state of being, while others are non-returners(no earthly rebirth,anagami), who do not come back to this state of being."

172 Analysis (Vibhatti sans. Vibhakti)
There the Venerable Sariputta addressed the bhikkhus(monks): "Friends, bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Sariputta said this:

(1) "A half-month, friends, after my full ordination I realized the analytical knowledge of meaning by way of its divisions and formulation. 875 In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. 876 [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. 877 Our teacher, who is highly skilled in our teachings, is present. 878

(2) "A half-month after my full ordination I realized the ana lytical knowledge of the Dhamma by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.

(3) "A half-month after my full ordination I realized the analytical knowledge of language by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present.

(4) "A half-month after my full ordination I realized the ana lytical knowledge of discernment by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present." [161]

173 Kotthita
Then the Venerable Mahakotthita approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and asked the Venerable Sariputta:

(1) "Friend, with the remainderless fading away and cessa tion of the six senses for contact, is there anything else?" 879

"Do not say so, friend."

(2) "With the remainderless fading away and cessation of the six senses for contact, is there nothing else?"

"Do not say so, friend."

(3) "With the remainderless fading away and cessation of the six senses for contact, is there both something else and nothing else?"

"Do not say so, friend."

(4) "With the remainderless fading away and cessation of the six senses for contact, is there neither something else nor nothing else?"

"Do not say so, friend. " 880

"Friend, when you are asked: 'With the remainderless fading away and cessation of the six senses for contact, is there some thing else?' you say: 'Do not say so, friend.' And when you are asked: 'With the remainderless fading away and cessation of the six senses for contact, is there nothing else?. . . Is there both something else and nothing else? ... .Is there neither something else nor nothing else?' [in each case] you say: 'Do not say so, friend.' In what way should the meaning of this statement be understood?"

(1) "Friend, if one says: 'With the remainder less fading away and cessation of the six senses for contact, there is something else/ one proliferates that which is not to be proliferated. 881 (2) If one says: 'Friend, with the remainderless fading away and cessation of the six senses for contact, there is nothing else/ one proliferates that which is not to be proliferated. (3) If one says: 'Friend, with the remainderless fading away and cessation of the six senses for contact, there is both something else and noth ing else/ one proliferates that which is not to be proliferated. (4) If one says: 'Friend, with the remainderless fading away and cessation of the six senses for contact, there is neither something else nor nothing else/ one proliferates that which is not to be proliferated.

"Friend, as far as the range of the six senses for contact extends, just so far extends the range of proliferation, 882 As far as the range of proliferation extends, [162] just so far extends the range of the six senses for contact. With the remainderless fading away and cessation of the six senses for contact there is the cessation of proliferation, the subsiding of proliferation."

174 Ananda
Then the Venerable Ananda approached the Venerable Maha kotthita and exchanged greetings with him.

[This sutta is exactly the same as 4: 173 except that here Ananda asks the questions and Mahakotthita responds.] 883 [163]

175 Upavana
Then the Venerable Upavana approached the Venerable Sariputta. . . and-said-to-him:

(1) "Friend Sariputta, does one become an end-maker by means of knowledge?" 884

"This is not the case, friend."

(2) "Then does one become an end-maker by means of conduct?"

"This is not the case, friend."

(3) "Then does one become an end -maker by means of knowl edge and conduct?"

"This is not the case, friend."

(4) "Then does one become an end-maker otherwise than by means of knowledge and conduct?"

"This is not the case, friend."

"When you are asked: 'Friend Sariputta, does one become an end-maker by means of knowledge?' you say: 'This is not the case, friend.' When you are asked: 'Then does one become an end-maker by means of conduct?. . .by means of knowledge and conduct? . . . otherwise than by means of knowledge and conduct?' [in each case] you say: 'This is not the case, friend.' Then in what way does one become an end -maker?"

(1) "If, friend, one were to become an end-maker by means of knowledge, even one who still has clinging would become an end-maker. (2) If one were to become an end-maker by means of conduct, even one who still has clinging would become an end-maker. (3) If one were to become an end -maker by means of knowledge and conduct, even one who still has clinging would become an end-maker. (4) If one were to become an end-maker otherwise than by means of knowledge and conduct, then a worldling would be an end-maker; for a worldling is destitute of knowledge and conduct.

"Friend, one deficient in conduct does not know and see things as they are. One accomplished in. conduct [164] knows and sees things as they are. Knowing and seeing things as they are, one becomes an end-maker." 885

176 Aspiring [886] (Ayacana)
(1) "Bhikkhus(Monks), a bhikkhu endowed with faith, rightly aspir ing, should aspire thus: 'May I become like Sariputta and Moggallana!' This is the standard and criterion for my bhikkhu disciples, that is, Sariputta and Moggallana.

(2) "Bhikkhus(Monks), a Bhikkhuni(nun)endowed with faith, rightly aspir ing, should aspire thus: 'May I become like the Bhikkhunis(Nuns) Khema and Uppalavana!' This is the standard and criterion for my Bhikkhuni(nun)disciples, that is, the Bhikkhunis(Nuns) Khema and Uppalavana.

(3) "Bhikkhus(Monks), a male lay follower endowed with faith, rightly aspiring, should aspire thus: 'May I become like Citta the householder and Hatthaka of Alavl!' This is the standard and criterion for my male lay disciples, that is, Citta the house holder and Hatthaka of Alavl.

(4) "Bhikkhus(Monks), a female lay follower endowed with faith, rightly aspiring, should aspire thus: 'May I become like the female lay follower Khujjuttara and Velukantaki Nandamata!' This is the standard and criterion for my female lay disciples, that is, the female lay follower Khujjuttara and Velukantaki Nandamata."

177 Rahula
Then the Venerable Rahula approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him: 887

(1) "Rahula, the internal earth element and the external earth element are just the earth element. This should be seen as it really is with correct panna(divine knowledge) thus: 'This is not mine, this I am not, this is not my self.' Having seen this thus as it really is with correct panna(divine knowledge), one becomes disenchanted with the earth ele ment; one detaches the mind from the earth element. 888

(2) "Rahula, the internal water element and the external water element [1651 are just the water element. This should be seen as it really is with correct panna(divine knowledge) thus: 'This is not mine, this I am not; this is not my self' Having seen this thus as it really is with correct panna(divine knowledge), one becomes disenchanted with the water element; one detaches the mind from the water element.

(3) "Rahula, the internal fire element and the external fire element are just the fire element. This should be seen as it really is with correct panna(divine knowledge) thus: 'This is not mine, this I am not, this is not my self.' Having seen this thus as it really is with correct panna(divine knowledge), one becomes disenchanted with the fire element; one detaches the mind from the fire element.

(4) "Rahula, the internal air element and the external air ele ment are just the air element. This should be seen as it really is with correct panna(divine knowledge) thus: 'This is not mine, this I am not, this is not my self.' Having seen this thus as it really is with correct panna(divine knowledge), one becomes disenchanted with the air element; one detaches the mind from the air element.

"When, Rahula, a bhikkhu does not recognize a self or the belongings of a self in these four elements, he is called a bhik khu who has cut off craving(tanha/trishna), stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."

178 The Reservoir (Jambali)
"Bhikkhus(Monks), there are these four kinds of persons found existing in the world. What four?

(1) "Here, a bhikkhu enters and dwells in a certain peace ful liberation of mind. He attends to the cessation of personal existence(bhavo/cause for rebirth). 889 As he is doing so, his mind does not launch out toward it, acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the cessation of per sonal existence(bhavo/cause for rebirth) ’ Suppose a man were to grab hold of a branch with his hand smeared with gum. His hand would stick to it, adhere to it, and be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind... . .This bhikkhu cannot be expected to attain the cessation of personal existence(bhavo/cause for rebirth).

(2) "Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. [166] He attends to the cessation of personal existence(bhavo/cause for rebirth). As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the cessation of personal existence(bhavo/cause for rebirth). Suppose a man were to grab hold of a branch with a clean hand. His hand would not' stick to it, adhere to it, or be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. . . . This bhikkhu can be expected to attain the cessation of personal existence(bhavo/cause for rebirth).

(3) "Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind does not launch out towarddt, acquire confidence, become steady, and focus on it. This bhikkhu can not be expected to attain the breaking up of ignorance.. Suppose there were a reservoir many years old. A man would close off its inlets and open up its outlets, and sufficient rain would not fall. In such a case, it could not be expected that this reservoir's embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind This bhikkhu cannot be expected to attain the breaking up of ignorance.

(4) "Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance. Suppose there were a reservoir many years old. A man would open up its inlets and close off its outlets, and sufficient rain would fall. In such a case, it could be expected that this reservoir's embank ment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. [167] As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu(monk) can be expected to attain the breaking up of ignorance.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

179 Nibbana
Then the Venerable Ananda approached the Venerable Sari putta. . .. and said to him:

"Why is it, friend Sariputta, that some beings do not attain nibbana in this very life?"

"Here, friend Ananda, [some] beings do not understand as it really is: 'These perceptions(sanna/sangya) pertain to deterioration; these perceptions(sanna/sangya) pertain to stabilization; these perceptions(sanna/sangya) pertain to distinction; these perceptions(sanna/sangya) pertain to penetration.' This is why some beings here do not attain nibbana(nirvana) in this very life.

"Why is it, friend Sariputta, that some beings here attain nibbana in this very life?"

"Here, friend Ananda, [some] beings understand as it really is: 'These perceptions(sanna/sangya) pertain to deterioration; these perceptions(sanna/sangya) pertain to stabilization; these perceptions(sanna/sangya) pertain to dis tinction; these perceptions(sanna/sangya) pertain to penetration.' This is why some beings here attain nibbana(nirvana) in this very life." 890

180 The Great References [891] (Mahapadesa)
On one occasion the Lord(Buddha) was dwelling at Bhoganagara near the Ananda Shrine. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), I will teach you these four great references. 892 [168] Listen and attend closely; I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"What, bhikkhus, are the four great references?

(1) "Here, bhikkhus, a bhikkhu might say: Tn the presence of the Lord(Buddha) I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teach ing!'" That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. 893 If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One. It has been badly learned by this bhikkhu.' Thus you should discard it.

"But a bhikkhu might say: In the presence of the Lord(Buddha) I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"' That bhik khu's statement should neither be approved nor rejected. With out approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Lord(Buddha), the Arahant, the Perfectly Enlight ened One. It has been learned well by this bhikkhu.' You should remember this first great reference.

(2) "Then a bhikkhu might say: 'In such and such a residence a Sangha is dwelling with elders and prominent monks. In the presence of that Sangha I heard this; in its presence I learned this:

"This is the Dhamma; this is the discipline; this is the Teacher's teaching.'" That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thor oughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the con clusion: 'Surely, this is hot the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One. [169] It has been badly learned by that Sangha.' Thus you shouLd discard it. ..

"But ... if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One. It has been learned well by that Sangha.' You should remember this second great reference.

(3) "Then a bhikkhu might say: 'In such and such a residence several elder bhikkhus are dwelling who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. In the presence of those elders I heard this; in their presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"' That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One. It has been badly learned by those elders.' Thus you should discard it.

"But . . . if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One. It has been learned well by those elders.' You should remember this third great reference.

(4) "Then a bhikkhu might say: In such and such a residence one elder bhikkhu is dwelling [170] who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the disci pline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"' Thatbhik khu's statement should neither be approved nor rejected. With out approving or rejecting it, you should thoroughly leam those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Lord(Buddha), the Arahant, the Per fectly Enlightened One. It has been badly learned by that elder.' Thus you should, discard if.

"But a bhikkhu might say: Tn such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heri tage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"' That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Lord(Buddha), the Arahant, the Perfectly Enlight ened One. It has been learned well by that elder.' You should remember this fourth great reference.

"These, bhikkhus, are the four great references." 894

181 Warrior (Yodhajiva)
"Bhikkhus(Monks), possessing four factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What four? Here, a warrior is skilled in places, a long-distance shooter, a sharp-shooter, and one who splits a great body.

Possessing these four factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. [171] So too, possessing four factors, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential saluta tion, an unsurpassed field of merit for the world. What four? Here, a bhikkhu is skilled in places, a long-distance shooter, a sharp-shooter, and one who splits a great body.

(1) "And how, bhikkhus, is a bhikkhu skilled in places? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is skilled in places.

(2) "And how is a bhikkhu a long-distance shooter? Here, any kind of form whatsoever— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a bhikkhu sees all form as it really is with correct panna(divine knowledge) thus: 'This is not mine, this I am not, this is not my self/ Any kind of sensation(vedana) whatsoever . . . Any kind of perception(sanna/sangya) whatso ever . . . Any kind of one's characteristics(sankhara/sanskar) whatsoever . . . Any kind of consciousness whatsoever — whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — a bhikkhu sees all consciousness as it really is with cor rect panna(divine knowledge) thus: 'This is not mine, this I am not, this is not my self' It is in this way that a bhikkhu is a long-distance shooter.

(3) "And how is a bhikkhu(monk) a sharp-shooter? Here, a bhikkhu understands as it really is: 'This is suffering' He understands as it really is: 'This is the origin of suffering' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering' It is in this way that a bhikkhu is a sharp-shooter.

(4) "And how is a bhikkhu one who splits a great body? Here, a bhikkhu splits the great mass of ignorance. It is in this way that a bhikkhu is one who splits a great body.

"Possessing these four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." [172]

182 Guarantor (Patibhoga)
"Bhikkhus(Monks), against four things there can be no guarantor, nei ther an ascetic, a brahmin, a deva(angel/god), Mara, Brahma, nor anyone in the world. What four?

(1 ) "There can be no guarantor, neither an ascetic . . . nor anyone in the world, that what is subject to old age will not grow old.

(2) "There can be no guarantor, neither an ascetic . . ; nor any one in the world, that what is subject to illness will not fall ill.

(3) "There can be no guarantor, neither an ascetic . . . nor any one in the world, that what is subject to death will not die.

(4) "There can be no guarantor, neither an ascetic . . . nor anyone in the world, that bad kamma(karma/deeds) — defiled, conducive to renewed existence(bhavo/cause for rebirth), troublesome, ripening in suffering, lead ing to future rebirth, old age, and death — will not produce its result.

"Against these four things, bhikkhus, there can be no guaran tor, neither an ascetic, a brahmin, a deva(angel/god), Mara, Brahma, nor anyone in the world."

183 Heard (Suta)
On one occasion the Lord(Buddha) was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then the brah min Vassakara, the chief minister of Magadha, approached the Lord(Buddha) and exchanged greetings with him. . . . Then, sitting to one side, he said to the Lord(Buddha):

"Master Gotama, I hold the thesis and view that there is no fault when one speaks about the seen, saying: 'Such was seen by me'; no fault when one speaks about the heard, saying: 'Such was heard by me'; no fault when one speaks about the sensed, saying: 'Such was sensed by me'; no fault when one speaks about the cognized, saying: 'Such was cognized by me"

(1) "I do not say, brahmin, that everything seen should be spoken about, nor do I say that nothing seen should be spo ken about. (2) I do not say that everything heard should be spoken about, nor do I say that nothing heard [173] should be spoken about. (3) I do not say that everything sensed should be spoken about, nor do I say that nothing sensed should be spoken about. (4) I do not say that everything cognized should be spoken about, nor do I say that nothing cognized should be spoken about. ' "For, brahmin, if, when one speaks about what one has seen, harmful(akusala) qualities(Dhamma) increase and beneficial(kusala) qualities(Dhamma) decline, I say that one should not speak about what one has seen. But if, when one speaks about what one has seen, harmful(akusala) qualities decline and beneficial(kusala) qualities(Dhamma) increase, I say that one should speak about what one has seen. 895

(2) "If, when one speaks about what one has heard,harmful(akusala) qualities increase and beneficial(kusala) qualities(Dhamma) decline, I say that one should not speak about what one has heard. But if, when one speaks about what one has heard, harmful(akusala) qualities decline and beneficial(kusala) qualities(Dhamma) increase, I say that one should speak about what one has heard.

(3) "If, when one speaks about what one has sensed,harmful(akusala) qualities increase and beneficial(kusala) qualities(Dhamma) decline, I say that one should not speak about what one has sensed. But if, when one speaks about what one has sensed, harmful(akusala) qualities decline and beneficial(kusala) qualities(Dhamma) increase, I say that one should speak about what one has sensed.

(4) "If,, when one speaks about what one has cognized, harmful(akusala) qualities(Dhamma) increase and beneficial(kusala) qualities(Dhamma) decline, I say that one should not speak about what one has cognized. But if, when one speaks about what one has cog nized, harmful(akusala) qualities(Dhamma) decline and beneficial(kusala) quali ties increase, I say that one should speak about what one has cognized."

Then the brahmin Vassakara, the chief minister of Magadha, having delighted and rejoiced in the Lord(Buddha)'s statement, rose from his seat and departed.

184 Fearless (Abhaya)
Then the brahmin Janussoni approached the Lord(Buddha) and exchanged greetings with him. . . . Then, sitting to one side, he said to the Lord(Buddha):

"Master Gotama, I hold the thesis and view that there is no one subject to death who is not frightened and terrified of death."

"Brahmin, there are those subject to death that are frightened and terrified of death, but there are also those subject to death that are not frightened and terrified of death.

"And, brahmin, who are those subject to death that are fright ened and terrified of death?

(1) "Here, someone is not devoid of lust(raag), desire, [174] affec tion, thirst, passion, and craving(tanha/trishna) for. sensual pleasures. When he incurs a severe and debilitating illness, he thinks: 'Alas, the sen sual pleasures dear to me will leave me, and I will have to leave those sensual pleasures.' He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is one subject to death who is frightened and terrified of death.

(2) "Again, someone is not devoid of lust(raag), desire, affection, thirst, passion, and craving(tanha/trishna) for the body. When he incurs a severe and debilitating illness, he thinks: 'Alas, this body dear to me will leave me, and I will have to leave this body.' He sorrows, languishes, and larpents; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death.

(3) "Again, someone has not done what is good and beneficial(kusala) or made a shelter for himself, but he has done what is evil, cruel, and defiled. When he incurs a severe and debilitating illness, he thinks: 'Alas, I have not done anything good and beneficial(kusala), nor have I made a shelter for myself, but I have done what is evil, cruel, and defiled. When! pass on, I will meet the appropriate fate.' He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death.

(4) "Again, someone here is perplexed, doubtful, and unde cided about the good Dhamma. When he incurs a severe and debilitating illness, he thinks: 'Alas, I am perplexed, doubtful, and undecided about the good Dhamma.' He sorrows, lan guishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death.

"These are four subject to death that are frightened and ter rified of death. [175]

"And, brahmin, who are those subject to death that are not frightened and terrified of death?

(1) "Here, someone is devoid of lust(raag), desire, affection, thirst, passion, and craving(tanha/trishna) for sensual pleasures. When he incurs a severe and debilitating illness, he does not think: 'Alas, the sensual pleasures dear to me will leave me, and I will have to leave those sensual pleasures.' He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This is one subject to death who is not frightened and terrified of death.

(2) "Again, someone is devoid of lust(raag), desire, affection, thirst. passion, and craving(tanha/trishna) for the body. When he incurs a severe and debilitating illness, he does not think: 'Alas, this body dear to me will leave me, and I will have to leave this body.' He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death.

(3) "Again, someone has not done what is evil, cruel, and defiled, but has done what is good and beneficial(kusala) and made a shelter for himself. When he incurs a severe and debilitat ing illness, he thinks: 'Indeed, I have not done anything evil, cruel, and defiled, but I have done what is good and beneficial(kusala) and made a shelter for myself. When I pass on, I will meet the appropriate fate.' He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death.

(4) "Again, someone is unperplexed, doubt-free, and decided about the good Dhamma. When he incurs a severe and debili tating illness, he thinks: 'I am unperplexed, doubt-free, and decided about the good Dhamma.' He does not sorrow, lan guish, and lament; he does not weep beating his breast and become confused. [176] This, too, is one subject to death who is not frightened and terrified of death.

"These, brahmin, are four subject to death that are not fright ened and terrified of death."

"Excellent, Master Gotama! . . [as at 4:100] . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

185 Brahmin Truths (Brahmanasacca)
On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion a number of very well-known ascetics were residing at the ascetics' park on the bank of the river Sappini, that is, Annabhara, Varadhara, Sakuludayi, and other very well-known ascetics. Then, in the evening, the Lord(Buddha) emerged from seclusion and went to the ascetics' park on the bank of the river Sappini. Now on that occasion the ascetics of other sects had assembled and were sitting together when this conversation arose: "Such are the brahmin truths, such are the brahmin truths. "

Then the Lord(Buddha) approached those ascetics, sat down on a seat that was prepared, and asked them: “ascetics, what discussion were you engaged in just now? What was the con versation that was underway?"

"Here, Master Gotama, we had assembled and were sitting together when this conversation arose: 'Such are the brahmin truths, such are the brahmin truths"

"ascetics, there are these four brahmin truths that I have proclaimed having realized them for myself with direct knowl edge. What four?

(1) "Here, ascetics, a brahmin says thus: 'All living beings are to be spared.' Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin.' He does not misconceive: ‘I am better' or 'I am equal' or 'I am worse.' Rather, having directly known the truth in that, he is practicing simply out of sympathy and compassion for living beings:

(2) "Again, a brahmin says thus: [177] 'All sensual pleasures are impermanent, suffering, and subject to change.' Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive. himself as 'an ascetic' or as 'a brah min.' He does not misconceive: 'I am better' or 'I am equal' or 'I am worse.' Rather, having directly known the truth in that, he is practicing simply for disenchantment(nibbida) with sensual pleasures, for their fading away and cessation.

(3) "Again, a brahmin says thus: 'All states of existence are impermanent, suffering, and subject to change.' Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin.' He does not misconceive: 'I am better' or 'I am equal' or 'I am worse.' Rather, having directly known the truth in that, he is practicing simply for disenchantment(nibbida) with states of existence, for their fading away and cessation.

(4) "Again, ascetics, a brahmin says thus: 'I am not any where the belonging of anyone, nor is there anywhere anything in any place that is mine.' 896 Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin.' He does not miscon ceive: 'I am better' or 'I am equal' or 'I am worse' Rather, hav ing directly known the truth in that he is practicing the path of nothingness. 897

"These, ascetics, are the four, brahmin truths that I have proclaimed, having realized them for myself with direct know ledge. "

186 Acumen (Umagga)
Then a certain bhikkhu approached the Lord(Buddha). . . and said to him:

(1) "Bhante, by what is the world led? By what is the world dragged around? When what has arisen does [the world] go under its control?" 898

"Good, good, bhikkhu! Your acumen is excellent. Your dis cernment is excellent. 899 Your inquiry is a good one. For you have asked thus: 'Bhante, by what is the world led? By what is the world dragged around? When what has arisen does [the world] go under its control?'"

"Yes, Bhante."

"The world, bhikkhu, is led by the mind; it is dragged around by the mind; when the mind has arisen, [the world] goes under its control." [178]

Saying, "Good, Bhante," that bhikkhu delighted and rejoiced in the Lord(Buddha)'s statement. Then he asked the Lord(Buddha) a further question:

(2) "It is said, Bhante, 'a learned expert on the Dhamma, a learned expert on the Dhamma.' In what way is one a learned expert on the Dhamma?"

"Good, good, bhikkhu! Your acumen is excellent. Your dis cernment is excellent. Your inquiry is a good one. For you have asked thus: 'It is said, Bhante, "a learned expert on the Dhamma, a learned expert on the Dhamma." In what way is one a learned expert on the Dhamma?'"

"Yes, Bhante."

"I have taught many teachings, bhikkhu: discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quo tations, rebirth stories(Jataka), amazing accounts, and questions-and answers. If, after learning the meaning and Dhamma of even a four-line verse, one practices in accordance with the Dhamma, that is enough for one to be called 'a learned expert on the Dhamma."'

Saying, "Good, Bhante," that bhikkhu delighted and rejoiced in the Lord(Buddha)'s statement. Then he asked the Lord(Buddha) a further question:

(3) "It is said, Bhante, 'learned, of penetrative panna(divine knowledge); learned, of penetrative panna(divine knowledge)/ In what way is one learned, of penetrative panna(divine knowledge)?"

''Good, good, bhikkhu! Your acumen is excellent. Your dis cernment is excellent. Your inquiry is a good one. For you have asked thus: 'It is said, Bhante, "learned, of penetrative panna(divine knowledge); learned, of penetrative panna(divine knowledge)." In what way is one learned, of penetrative panna(divine knowledge)?'"

"Yes, Bhante."

"Here, bhikkhu, a bhikkhu has heard: 'This is suffering,' and he sees the meaning of this, having pierced through it with panna(divine knowledge). He has heard: 'This is the origin of suffering,' and he sees the meaning of this, having pierced through it with panna(divine knowledge). He has heard: 'This is the cessation of suffering,' and he sees the meaning of this, having pierced through it with panna(divine knowledge). He has heard: 'This is the way leading to the cessation of suffering,' and he sees the meaning of this/having pierced through it with panna(divine knowledge). It is in this way that one is learned, of penetrative panna(divine knowledge)."

Saying, "Good, Bhante," that bhikkhu delighted and rejoiced in the Lord(Buddha)'s statement. Then he asked the Lord(Buddha) a further question:

(4) "It is said, Bhante, 'a wise person of great panna(divine knowledge), a wise person of great panna(divine knowledge).' In what way is one a wise person of great panna(divine knowledge)?" [179]

"Good, good, bhikkhu! Your acumen is excellent. Your dis cernment is excellent. Your inquiry is a good one. For you have asked thus: 'It is said, Bhante, "a wise person of great panna(divine knowledge), a wise person of great panna(divine knowledge)." In what way is one a wise person of great panna(divine knowledge)?"'

"Yes, Bhante."

"Here, bhikkhu, a wise person of great panna(divine knowledge) does not intend for his own affliction, or for the affliction of others, or for the affliction of both. Rather, when he thinks, he thinks only of his own welfare, the welfare of others, the welfare of both, and the welfare of the whole world. 900 It is in this way that one is a wise person of great panna(divine knowledge)."

187 Vassakara
On one occasion the Lord(Buddha) was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then the brah min Vassakara, the chief minister of Magadha, approached the Lord(Buddha) and exchanged greetings with him. . . . Then, sitting to one side, he said to the Lord(Buddha):

(1) "Master Gotama, can a bad person know of a bad person: 'This fellow is a bad person'?"

"It is, brahmin, impossible and inconceivable that a bad per son can know of a bad person: 'This fellow is a bad person"

(2) "Then can a bad person know of a good person: 'This fel low is a good person'?"

"It is also impossible and inconceivable that a bad person can know of a good person: 'This fellow is a good person.'"

(3) "Then can a good person know of a good person: 'This fellow is a good person'?"

"It is possible that a good person can know of a good person: 'This fellow is a good person"

(4) "Then can a good person know of a bad person: 'This fel low is a bad person'?"

"It is also possible that a good person can know of a bad person: 'This fellow is a bad person.'"

"It is astounding and amazing. Master Gotama, how [180] well this has been stated by Master Gotama: 'It is, brahmin, impossible and inconceivable that a bad person can know of a bad person . . . [all as above] ... It is also possible that a good per son can know of a bad. person: "This fellow is a bad person"

"On one occasion. Master Gotama, the members of the brah min Todeyya's assembly were carping against others, [saying]: 'This King Eleyya is a unwise, for he has complete confidence in the ascetic Ramaputta and shows him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him. 901 These vassals of King Eleyya — Yamaka, Moggalla, Ugga, Navindakl, Gan dhabba, and Aggivessa — are unwise as well, for they, too, have complete confidence in the ascetic Ramaputta and show him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him.' Thereupon the brahmin Todeyya led them around by this method: 'What do you think, sirs, in matters pertaining to tasks and administrative duties, to edicts and proclamations, isn't King Eleyya wise and more astute even than those who are very astute?'

"[They replied:] Yes, sir, in matters pertaining to tasks and administrative duties, to edicts and proclamations. King Eleyya is wise and more astute even than those who are very astute.

"'But, sirs, [he said,] 'it is because the ascetic Ramaputta is wiser than the wise King Eleyya, more astute than this astute [king] in matters pertaining to tasks and administrative duties, to edicts and proclamations, that King Eleyya has complete con fidence in him and shows him supreme honor by paying hom age, to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him.

"'What do you think, sirs, in matters pertaining to tasks and administrative duties, to edicts and proclamations, are King Ejeyya's vassals — Yamaka, Moggalla, [181] Ugga, Navindaki, Gandhabba, Aggivessa-wise and more astute even than those who are very astute?'

"'Yes, sir, in matters pertaining to tasks and administrative duties, to edicts and proclamations, King Eleyya's vassals — Yamaka . . . Aggivessa — are wise and more astute even than those who are very astute.'

"'But, sirs, it is because the ascetic Ramaputta is wiser than King Eleyya's vassals, more astute than those astute [vassals] in matters pertaining to tasks and administrative duties, to edicts and proclamations, that King Eleyya's vassals have complete confidence in him and show him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him.'" 902

"It is astounding and amazing. Master Gotama, how well this has been stated by Master Gotama: 'It is impossible and inconceivable that a bad person can know of a bad person: "This fellow is a bad person." It is also impossible and inconceivable that a bad person can know, of a good person: "This fellow is a good person." it is possible that a good person can know of a good person: "This fellow is a good person." It is also possible that a good person can know of a bad person: "This fellow is a bad person."' And now. Master Gotama, we must be going. We are busy and have much to do."

"You may go, brahmin, at your own convenience."

Then the brahmin Vassakara, the chief minister of Magadha, having delighted and rejoiced in the Lord(Buddha)'s statement, rose from his seat and departed.

188 Upaka
On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then Upaka Mandikaputta approached the Lord(Buddha), paid homage to him, sat down to one side, and said:

"Bhante, I hold such a thesis and view as this: If anyone carps against others and does not at all substantiate it, he is blame worthy and at fault."

"If, Upaka, anyone carping against others does not substanti ate it, [182] he is blameworthy and at fault. But you carp against others and do not substantiate it, so you are blameworthy and at fault."

"Bhante, just as one might catch [a fish] emerging [from the water] with a large snare, just so, when I emerged, the Lord(Buddha) caught me with a large snare in debate."

(1) "Upaka, I have proclaimed: 'This is harmful(akusala)' The Tathagata(Buddha) has unlimited Dhamma teachings about this with unlimited words and phrases, [declaring]: 'For such and such reasons, this is harmful(akusala).'

(2) "Upaka, I have proclaimed: 'That which is harmful(akusala) should be abandoned.' The Tathagata(Buddha) has unlimited Dhamma teachings about this, with unlimited words and phrases, [declar ing]: 'For such and such reasons, that which is harmful(akusala) should be abandoned.'

(3) "Upaka, I have proclaimed: 'This is beneficial(kusala)' The Tathagata(Buddha) has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: 'For such and such reasons, this is beneficial(kusala)

(4) "Upaka, I have proclaimed: 'That which is beneficial(kusala) should be developed' The Tathagata(Buddha) has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: 'For such and such reasons, that which is beneficial(kusala) should be developed"

Then Upaka Mandikaputta, having delighted and rejoiced in the Lord(Buddha)'s statement, rose from his seat, paid homage to the Lord(Buddha), and circumambulated him keeping the right side toward him. He then went to King Ajatasattu Vedehiputta of Magadha and reported to the king his entire conversation with the Lord(Buddha).

When he had spoken. King Ajatasattu became angry and dis pleased and said to Upaka Mandikaputta: "How bold indeed is this salt-maker's boy! How rude, how impudent, in that he thinks he can attack the Lord(Buddha), the Arahant, the Perfectly Enlightened One. Go away, Upaka, be gone! Get out of my sight!"

189 Realization (Sacchikaraniya)
"Bhikkhus(monks), there are these four things to be realized. What four? [183]

"There are things to be realized by the body; there are things to be. realized by memory; there are things to be realized by the eye; there are things to be realized by panna(divine knowledge).

(1) "And what, bhikkhus, are the things to be realized by the body? The eight emancipations, bhikkhus, are to be realized by the body. (2) And what are the things to be realized by memory? One's past abodes(of past rebirths) are to be realized by memory. (3) And what, are the things to be realized by the eye? The passing away and rebirth of beings are to be realized by the eye. (4) And what are the things to be realized by panna(divine knowledge)? The destruction of the taints is to be realized by panna(divine knowledge).

"These, bhikkhus, are the four things to be realized."

190 Uposatha
On one occasion the Lord(Buddha) was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Now on that occa sion, on the day of the uposatha, the Lord(Buddha) was sitting surrounded by the Sangha of bhikkhus. Then, having sur veyed the utterly silent Sangha of bhikkhus, the Lord(Buddha) addressed the bhikkhus:

"Bhikkhus(Monks), this assembly is free from prattle; this assembly is without prattle, pure, established in the core. Such a Sangha of bhikkhus, such an assembly, is rarely seen in the world. Such a Sangha of bhikkhus, such an assembly, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Even a little given to such a Sangha of bhikkhus, to such an assem bly, becomes plentiful, while much given to it becomes even more plentiful. Such a Sangha of bhikkhus, such an assembly, is worth traveling many yojanas to see, even with a shoulder bag. Such is this Sangha of bhikkhus. [184]

"There are bhikkhus in this Sangha who dwell having attained the state of devas(angels/gods). There are bhikkhus in this Sangha who dwell having attained the state of brahmas. There are bhikkhus in this Sangha who dwell having attained the imperturbable. There are bhikkhus in this Sangha who dwell having attained the state of noble ones.

(1 ) "And how has a bhikkhu attained the state of a deva? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely comprehending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equani mous, mindful(meditating/sati), one who dwells happily. With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). It is in this way that a bhikkhu has attained the stale of a deva(angel/god).

(2) "And how has a bhikkhu attained the state of a brahma? Here, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness(metta), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness(metta), vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion . . . with a mind imbued with altruistic joy . . . with a mind imbued with indifference(withdrawing within/upekkha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with indifference(withdrawing within/upekkha), vast, exalted, measureless, without enmity, without ill will. It is in this way that a bhikkhu has attained the state of a brahma.

(3) "And how has a bhikkhu attained the imperturbable? Here, with the complete surmounting of perceptions(sanna/sangya) of forms, with the passing away of perceptions(sanna/sangya) of sensory impingement, with non-attention to perceptions(sanna/sangya) of diversity, [perceiving] 'space is infinite, a bhikkhu enters and dwells in the sphere(ayatana) of the infinity of space. By completely surmounting the sphere(ayatana) of the infinity of space, [perceiving] 'consciousness is infinite, he enters and dwells in the sphere(ayatana) of the infinity of consciousness. By completely surmounting the sphere(ayatana) of the infinity of conscious ness, [perceiving] 'there is nothing, he enters and dwells in the sphere(ayatana) of nothingness. By completely surmounting the base of nothingness, he enters and dwells in tlie sphere(ayatana) of neither perceptioh-nor non-perception. It is in this way that a bhikkhu has attained the imperturbable.

(4) "And how has a bhikkhu(monk) attained the state of a noble one? Here, a bhikkhu understands as it really is: 'This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffer ing.' He understands as it really is: 'This is the way leading to the cessation of suffering.' It is in this way that a bhikkhu has attained the state of a noble one." [185]

191 Followed by Ear (Sotanugata)
"Bhikkhus(monks), when one has followed the teachings by ear, 903 recited them verbally, examined them with the mind, and pene trated them well by view, four benefits are to be expected. What four?

(1) "Here, a bhikkhu masters the Dhamma: discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas(angels/gods). There, the happy ones recite pas sages of the Dhamma to him. 904 The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the first benefit to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view.

(2) "Again, a bhikkhu masters the Dhamma: discourses . . . and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas(angels/gods). There, the happy ones do not recite passages of the Dhamma to him, but a bhikkhu with psychic potency(magic/iddhi) who has attained mastery of mind teaches the Dhamma to an assembly of devas(angels/gods). It occurs to him: 'This is the Dhamma and discipline in which I formerly lived the brahmacariya(celibate holy life). The arising of his memory is sluggish, but then that being quickly reaches distinction. Suppose a man were skilled in the sound of a kettledrum: While traveling along a highway he might hear the sound of a kettledrum and would not be at all perplexed or uncertain about the sound; rather, he would conclude: 'That is the sound of a kettledrum.' So too, a bhikkhu masters the Dhamma(path) [186],. . The arising of his mem ory is sluggish, but then that being quickly reaches distinction. This is the second benefit to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view.

(3) "Again, a bhikkhu masters the Dhamma: discourses . . . and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and pene trated them well by view. He passes away muddled in mind and is reborn into a certain group of devas(angels/gods). There, the happy ones do not recite passages of the Dhamma to him, nor does a bhikkhu with psychic potency(magic/iddhi) who has attained mastery of mind teach the Dhamma to an assembly of devas(angels/gods). However, a young deva(angel/god) teaches the Dhamma to an assembly of devas(angels/gods). It occurs to him: 'This is the Dhamma and discipline in which I formerly lived the brahmacariya(celibate holy life).' The arising of his memory is sluggish, but then that being quickly reaches distinction. Sup pose a man were skilled in the sound of a conch. While travel ing along a highway he might hear the sound of a conch and he would not be at all perplexed or uncertain about the sound; rather, he would conclude: 'That is the sound of a conch.' So too, a bhikkhu masters the Dhamma. . . The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the third benefit to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view.

(4) " Again, a bhikkhu masters the Dhamma: discourses . . . and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas(angels/gods). There, the happy ones do not recite passages of the Dhamma to him, nor does a bhikkhu with psychic potency(magic/iddhi) who has attained mastery of mind teach the Dhamma(path) to an assembly of devas(angels/gods), nor does a young deva(angel/god) teach the Dhamma to an assembly of devas(angels/gods). How ever, one being who has been spontaneously reborn reminds another who has been spontaneously reborn: 'Do you remem ber, dear sir? Do you remember where we formerly lived the brahmacariya(celibate holy life)?' The other says: 'I remember, dear sir. I remem ber.' The arising of his memory is sluggish, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the mud. By chance they would meet one another later in life. Then one friend would say to the other: 'Do you remember this, friend? Do you remember that, friend?' And the other would say: [187] 'I remember, friend, I remember.' So too, a bhikkhu masters the Dhamma. . . The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the fourth benefit to be expected when one has followed the teachings by ear, recited them ver bally, examined them with the mind, and penetrated them well by view.

"These are the four benefits to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view."

192 Facts (Thana)
"Bhikkhus(Monks), four facts [about people] can be known from four [other] facts. What four?

(1) "By dwelling together their virtuous behavior can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.

(2) "By dealing [with them] their integrity can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.

(3) "In misfortune their fortitude can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.

(4) "By conversation their panna(divine knowledge) can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.

(1 ) "It was said: 'By dwelling together their virtuous behavior can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.' On account of what was this said?

"Here, bhikkhus, by dwelling together with another person, one comes to know him thus: 'For a long time this venerable one's conduct has been broken, flawed, blemished,, and blotched, and he does not consistently observe and follow virtuous behavior. This venerable one is immoral, not virtuous.'

"But in another case, by dwelling together with another per son, one comes to know him thus: 'For a long time this vener able one's conduct has been unbroken, flawless, unblemished, and unblotched, [188] and he consistently observes and follows virtuous behavior. This venerable one is virtuous, not immoral'

"It was on account of this that it was said: 'By dwelling together their virtuous behavior can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.'

(2) "Further it was said: 'By dealing [with them] their integ rity can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.' On account of what was this said?

"Here, bhikkhus, when dealing with a person, one comes to know him thus: 'This venerable one deals with one person in one way, in another way if he deals with two, in still another way if he deals with three, and in still another way if he deals with many. His dealings in one case deviate from his dealings in another. 905 This venerable one is impure in his dealings with others, not pure in such dealings.'

"But in another case, when dealing with a person, one comes to know him thus: 'In the same way as he deals with one, he deals with two, three, or many. His dealings in one case do not deviate from his dealings in another. This venerable one is pure in his dealings with others, not impure in such dealings/

"It was on account of this that it was said: 'By dealing [with them] their integrity can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.'

(3) "Further it was said: 'In misfortune their fortitude can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.' On account of what was this said?

"Here, bhikkhus, someone is afflicted with the loss of rela tives, wealth, or health, but he does not reflect thus: 'Human life in the world is of such a nature 906 that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.' Thus when afflicted with loss of relatives, wealth, or health, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused.

"But in another case, someone is afflicted with the loss of rela tives, [189] wealth, or health, but he does reflect thus: 'Human life in the world is such that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.' Thus when afflicted with the loss of relatives, wealth, or health, he does not sorrow, languish, and lament; he does not weep beating his breast and become confused.

"It was on account of this that it was said: 'In misfortune their fortitude can be known, and this only after a long time, not casu ally; by one who is attentive, not by -one who is inattentive; and by one who is wise, not by one who is unwise.

(4) "Further it was said: 'By conversation their panna(divine knowledge) can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.' On account of what was this said?

"Here, bhikkhus, when conversing with someone, one comes to know: 'Judging from the way this venerable one initiates, formulates, and poses a question, he is unwise, not wise. For what reason? This venerable one does not speak about matters that are deep, peaceful, sublime, beyond the sphere of reason ing, subtle, comprehensible to the wise. When this venerable one speaks on the Dhamma, he is not able to explain, teach, describe, establish, reveal, analyze, and explicate its meaning either briefly or in detail. This venerable one is unwise, not wise.' Just as if a man with good sight, standing on the bank of a pond, were to see a small fish emerging, he would think: 'Judging from the way this fish emerges, from the ripples it makes, and from its force, this is a small fish, not a big one,' so too, when conversing with a person, one comes to know: 'Judg ihg from the why this venerable one initiates/formulates, and poses a question, he is unwise, not wise/

"But in another case, when conversing with someone, one comes to know: 'Judging from the way this venerable one initi ates, formulates, and poses a question, he is wise, not unwise. For what reason? This venerable one speaks about matters that are deep, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible to the wise. When this venerable one speaks on the Dhamma, he is able to explain, teach, describe, establish, reveal, analyze, and explicate its meaning both briefly and in detail. This venerable one is wise, not unwise' Just as if a man with good sight, standing on the bank of a pond, were to see a big fish emerging, [190] he would think: 'Judging from the way this fish emerges, from the ripples it makes, and from its force, this is a big fish, not a small one,' so too, when convers ing with someone, one comes to, know: 'Judging from the way this venerable one initiates, formulates, and poses a question, he is wise, not unwise.'

"It was on account of this that it was said: 'By conversation their panna(divine knowledge) can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.'

"These, bhikkhus, are the four facts [about people] that can be known from four [other] facts."

193 Bhaddiya
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Bhaddiya the Licchavi approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, I have heard this: 'The ascetic Gotama is a magician who knows a converting magic by which he converts the dis ciples of teachers of other sects.' Do those who speak thus state what has been said by the Lord(Buddha) and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma(path) so that they do not incur any reasonable criti cism or ground for censure? For we do not want to misrepresent the Lord(Buddha)." 907 [191]

"Come, Bhaddiya, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru.' But when you know for yourself: 'These things are harmful(akusala); these things are blameworthy; these things are censured by the wise; these things, if accepted and under taken, lead to harm and suffering.' then you should abandon them. 908

(1) "What do you think, Bhaddiya? When greed arises in a person, is it for his welfare or for his harm?"

"For his harm, Bhante."

"Bhaddiya, a greedy person, overcome by greed, with mind obsessed by it, destroys life, takes what is not given, transgresses with another's wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?"

"Yes, Bhante."

(2) "What do you think, Bhaddiya? When hatred . . . (3) . . . delu sion . . . (4) . . . vehemence arises in a person, is it for his welfare or for his harm?" 909

"For his harm, Bhante."

"Bhaddiya, a vehement person, overcome and with mind obsessed by vehemence, destroys life . . . and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?"

"Yes, Bhante."

"What do you think, Bhaddiya? Are these things beneficial(kusala) or harmful(akusala)?" "harmful(akusala), Bhante." "Blameworthy or blameless?" — "Blameworthy, Bhante." — "Censured or praised by the wise?" — "Censured by the wise, Bhante." — "Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?" — "Accepted and undertaken, these things lead to harm and suffering. So we take it."

"Thus, Bhaddiya, when we said: 'Come, Bhaddiya, do not go by oral tradition [192] ... But when you know for yourself: "These things are harmful(akusala); these things are blameworthy; these things are censured by the wise; these things, if under taken and practiced, lead to harm and suffering," then you should abandon them' it is because of this that this was said.

"Come, Bhaddiya, do not go by oral tradition, by lineage of teaching; by hearsay, by a collection of texts, by logical reason ing, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming com petence [of a speaker], or because you think: 'The ascetic is our guru.' But when you know for yourself: 'These things are beneficial(kusala); these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness, then you should live in accordance with them.

(1) "What do you think, Bhaddiya? When non-greed arises in a person, is it for his welfare or for his harm?"

"For his welfare, Bhante."

"Bhaddiya, a person without greed, not overcome by greed, his mind not obsessed by it, does not destroy life, take what is not given, transgress with another's wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for long time?"

"Yes, Bhante."

(2) "What do you think, Bhaddiya? When non-hatred . . . (3) . . . non-delusion(moha) . . . (4) . . . non-vehemence arises in a person, is it for his welfare or his harm?"

"For his welfare, Bhante."

"Bhaddiya, a non-vehement person, not overcome by vehe mence, his mind not obsessed by it, does not destroy life . . . nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?"

"Yes, Bhante."

"What do you think, Bhaddiya? Are these things beneficial(kusala) or harmful(akusala)?" — "beneficial(kusala), Bhante." — "Blameworthy or . blameless?" — "Blameless, Bhante." — "Censured or praised by the wise?" — "Praised by the wise, Bhante." [193] — "Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?" — "Accepted and undertaken, these things lead to welfare and happiness. So we take it."

"Thus, Bhaddiya, when we said: 'Come, Bhaddiya, do not go by oral tradition . . . But when you know for yourself: "These things are beneficial(kusala); these things are blameless; these things are praised by the wise; these things, if accepted and under taken, lead to welfare and happiness," then you should live in accordance with them,' it is because of this that this was said.

"Bhaddiya, the good persons in the world encourage their disciples thus: 'Come, good man, you should, constantly remove, greed. When you constantly remove greed, you will not do any action born of greed, whether by body, speech or mind. You should constantly remove hatred. When you constantly remove hatred, you will not do any action born of hatred, whether by body, speech, or mind. You should constantly remove delusion(moha). When you constantly remove delusion(moha), you will not do any action born of delusion(moha), whether by body, speech, or mind. You should constantly remove vehemence. When you constantly remove vehemence, you will not do any action born of vehemence, whether by body, speech, or mind."

When this was said, Bhaddiya the Licchavi said to the Lord(Buddha)
 * "Excellent, Bhante! . . . [as at 4:111] .. . Let the Lord(Buddha)

consider me a lay follower who from today has gone for refuge for life."

"Now, Bhaddiya, did I say to you: 'Come, Bhaddiya, be my disciple and I will be your teacher?'"

"Surely not, Bhante."

"But, Bhaddiya, though I speak thus and declare [my teach ing] in such a way, some ascetics and brahmins untruthfully, baselessfg, falsely, and wrongly misrepresent me when they say: 'The ascetic Gotama is a magician who knows a converting magic by which he converts the disciples of teachers of other sects.'" [194]

"Excellent is that converting magic, Bhante! Good is that converting magic! If my beloved relatives and family members would be converted by this conversion, that would lead to their welfare and happiness for a long time. If all khattiyas would be converted by this conversion, that would lead to their welfare and happiness for a long time. If all brahmins . . . vessas . . . sud das would be converted by this conversion, that would lead to their welfare and happiness for a long time."911

"So it is, Bhaddiya, so it is! If all khattiyas would be con verted by this conversion toward the abandoning ofharmful(akusala) qualities and the acquisition of beneficial(kusala) qualities(Dhamma), that would lead to their welfare and happiness for a long time. If all brahmins ., . vessas . . . suddas would be converted by this conversion toward the abandoning of harmful(akusala) qualities(Dhamma) and the acquisition of beneficial(kusala) qualities(Dhamma), that would lead to their welfare and happiness for a long time. If the world with its devas(angels/gods), Mara, and Brahma, this population with its ascetics and brahmins, its. devas(angels/gods) and humans, would be converted by this conversion toward the. abandoning of harmful(akusala) qualities(Dhamma) and the acquisition of beneficial(kusala) qualities(Dhamma), that would lead to the welfare and happiness of the world for a long time. If these great sal trees would be converted by this conversion toward the abandoning of harmful(akusala) qualities(Dhamma) and the acquisition of beneficial(kusala) qualities(Dhamma), that would lead to the welfare and hap piness even of these great sal trees for a long time, if they could choose. 912 How much more then for a human being!"

194 Sapugam
On one occasion the Venerable Ananda was dwelling among the Koliyans near the Koliyan town named Sapugam. Then a number of young Koliyans from Sapugam approached the Ven erable Ananda, paid homage to him, and sat down to one side. The Venerable Ananda then said to them:

"Byagghapajjas, there are these four factors of striving for purity 913 that the Lord(Buddha), the! Arahant, the Perfectly Enlight ened One, knowing and seeing, [195] has rightly expounded for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana). What four? The factor of striving for purity of virtuous behav ior, the factor of striving for purity of mind, the factor of striv ing for purity of view, and the factor of striving for purity of liberation. 914

(1) "And what, Byagghapajjas, is the factor of striving for purity of virtuous behavior? Here, a bhikkhu is virtuous . . . [as at 4:181] . . . he trains in them. This is called purity of virtuous behavior. The desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and complete comprehension(sampajanna) [applied with the inten tion]: 'In just such a way I will fulfill purity of virtuous behavior that I have not yet fulfilled or assist with panna(divine knowledge) in various respects purity of virtuous behavior that I have fulfilled' 915 — this is called the factor of striving for purity of virtuous behavior.

(2) "And what, Byagghapajjas, is the factor of striving for purity of mind? Here, secluded from sensual pleasures . . . a . bhikkhu enters and dwells in the fourth jhana(trance state). This is called purity of mind. The desire, effort, zeal, enthusiasm, indefatiga bility, mindfulness(meditation/sati), and complete comprehension(sampajanna) [applied with the intention]: I just such a way I will fulfill purity of mind that I have not yet fulfilled or assist with panna(divine knowledge) in various respects purity of mind that I have fulfilled'— this is called the factor of striving for purity of mind.

(3) "And what, Byagghapajjas, is the factor of striving for purity of view? Here, a bhikkhu understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering.' This is called purity of view. 916 The desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete compre hension [applied with the intention]: In just such a way I will fulfill purity of view that I have not yet fulfilled or assist with panna(divine knowledge) in various respects purity of view that I have fulfilled' — this is called the factor of striving for purity of view.

(4) "And what, Byagghapajjas, is the factor of striving for purity of liberation? That same noble disciple, possessing this factor of striving for purity of virtuous behavior, [196] this fac tor of striving for purity of mind, and this factor of striving for purity of view, detaches his mind from the things that cause attachment and emancipates his mind through the things that bring emancipation. He thereby reaches right liberation. This is called purity of liberation. 917 The desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete comprehension(sampajanna) [applied with the intention]: Tn just such a way I will fulfill purity of liberation that I have not yet fulfilled or assist with panna(divine knowledge) in various respects purity of liberation that I have fulfilled' — this is called the factor of striving for purity of liberation.

"These, Byagghapajjas, are the four factors of striving for purity that the Lord(Buddha), the Arahant, the Perfectly Enlight ened One, knowing and seeing, has rightly expounded for the purification of beings, for the overcoming of sorrow and lam entation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana)."

195 Vappa
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Vappa the Sakyan, a disciple of the Niganthas, approached the Vener able Mahamoggallana, paid homage to him, and sat down to one side. The Venerable Mahamoggallana then said to him:

'Here, Vappa, if one is restrained by body, speech, and mind, then, with the fading away of ignorance and the arising of true knowledge, do you see anything on account of which taints productive of painful sensation(vedana) might flow in upon such a person in future lives?"

"I do see such a possibility, Bhante. In the past one did an evil deed whose result has not yet ripened. On that account taints productive of painful sensation(vedana) might flow in upon a person in some future life." 918

While this conversation between the Venerable Mahamog gallana and Vappa the Sakyan was underway, in the evening the Lord(Buddha) emerged from seclusion [197] and went to the attendance hall. He sat down on the appointed seat and said to the Venerable Mahamoggallana: "What, Moggallana, was the discussion that you were engaged in just now? And what was the conversation of yours that was underway?"

[The Venerable Mahamoggallana here relates his entire con versation with Vappa the Sakyan, concluding:]

"This, Bhante, was the conversation I was having with Vappa the Sakyan when the Lord(Buddha) arrived."

Then the Lord(Buddha) said to Vappa the Sakyan: "If, Vappa, you would admit what should be admitted and reject what should be rejected; and if, when you do not understand the meaning of my words, you would question me about them further, saying: 'How is this, Bhante? What is the meaning of this?'; then we might discuss this."

"Bhante, I will admit to the Lord(Buddha) what should be admitted and reject what should be rejected; and when I do not understand the meaning of his words, I will question him about them further, saying: 'How is this, Bhante? What is the meaning of this?' So let's discuss this."

(1) "What do you think, Vappa? Those taints, distressing and feverish, that might arise because of bodily undertakings do not occur when one refrains from them. He does not create any new kamma(karma/deeds) and he terminates the old kamma(karma/deeds) having contacted it again and again. 919 [198]. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be per sonally experienced by the wise. Do you See, Vappa, anything on account of which taints productive of painful sensation(vedana) might flow in upon such a person in future lives?"

"No, Bhante."

(2) "What do you think, Vappa? Those taints, distressing and feverish, that might arise because of verbal undertakings do not occur when one refrains from them. He does not create any new kamma(karma/deeds) and he terminates the old kamma(karma/deeds) having contacted it again and again. The wearing away is directly visible, imme diate, inviting one to come and see, applicable, to be person ally experienced by the wise. Do you see, Vappa, anything on account of which taints productive of painful sensation(vedana) might flow in upon such a person in future lives?"

"No, Bhante."

(3) "What do you think, Vappa? Those taints, distressing and feverish, that might arise because of mental undertakings do not occur when one refrains from them. He does not create any new kamma(karma/deeds) and he terminates the old kamma(karma/deeds) having contacted it again and again. The wearing away is directly visible, imme diate, inviting one to come and see, applicable, to be person ally experienced by the wise. Do you see, Vappa, anything on account of which tain ts productive of painful sensation(vedana) might flow in upon such a person in future lives?"

"No, Bhante."

(4) "What do you think, Vappa? With the fading away of ignorance and the arising of true knowledge, those taints, dis tressing and feverish, that arise with ignorance as condition no longer occur. He does not create any new kamma(karma/deeds) and he terminates the old kamma(karma/deeds) having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Do you see, Vappa, anything on account of which taints productive of painful sensation(vedana) might flow in upon such a person in future lives?"

"No, Bhante."

"A bhikkhu thus perfectly liberated in mind, Vappa, achieves six constant dwellings. Having seen a form with the eye, he is neither joyful nor saddened, but dwells equanimous, mindful(meditating/sati) and completely comprehending. 920 Having heard a sound with the ear . . . Having smelled an odor with the nose . . . Having expe rienced a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, he is neither joyful nor saddened, but dwells equani mous, mindful(meditating/sati) and completely comprehending.

"When he feels a sensation(vedana) terminating with the body, he under stands: 'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.' 921

"Suppose, Vappa, a shadow is seen on account of a stump. Then [199] a man would come along bringing a shovel and a basket. He would cut down the stump at its foot, dig it up, and pull out the roots, even the fine rootlets and root-fibers. He would cut the stump into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and reduce them to ashes. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus the shadow, that depended on that stump would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. 922

"So too, Vappa, a bhikkhu thus perfectly liberated in mind achieves six constant dwellings. Having seen a form with the eye . . . Having cognized a mental phenomenon with the mind, he is neither joyful nor saddened, but dwells equanimous, mind ful and completely comprehending. When he feels a sensation(vedana) termi nating with the body, he understands . . . 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here."

When this was Said, Vappa the Sakyan, a disciple of the Niganthas, said to the Lord(Buddha): "Suppose, Bhante, there was a man in quest of profit who raised horses for sale, but he would not gain a profit and instead would only reap weari ness and distress. Just so, in quest of profit, I attended upon the unwise Niganthas, but I did not gain a profit and instead only reaped weariness and distress. Starting today, whatever confidence I had in the unwise Niganthas, I winnow in a strong wind or let it be carried away by the current of a river. "Excellent, Bhante! . . . [200] . . . Let the Lord(Buddha) consider me as a lay follower who from today has gone for refuge for life.".

196 Salha
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Salha the Licchavi and Abhaya the Licchavi approached the Lord(Buddha), paid homage to him, and sat down to one side. Salha the Lic chavi then said to the Lord(Buddha):

"Bhante, there are some ascetics and brahmins who proclaim the crossing of the flood through two things: by means of puri fication of virtuous behavior and by means of austerity and disgust. 923 What does the Lord(Buddha) say about this?"

"I say, Salha, that purification of virtuous behavior is one of the factors of asceticism. But those ascetics and brahmins who advocate austerity and disgust, who regard austerity and dis gust as the essence, and who adhere to austerity and disgust are incapable of crossing the flood. 924 Also, those ascetics and brah mins whose bodily, verbal, and mental behavior are impure, and whose livelihood is impure, are incapable of knowledge and vision, of unsurpassed enlightenment.

"Suppose, Salha, a man desiring to cross a river were to take a sharp axe and enter a grove. There he would see a large sal sapling, straight, fresh, without a fruit-bud core. He would cut it down at its root, cut off the top, completely strip off the branches and foliage, trim it with axes, trim it further with hatchets, scrape it with a scraping tool, polish it with a stone ball, and set out to cross the river. What do you think, Salha? Could that man cross the river?"

"No, Bhante. For what reason? Because although that sal sap ling has been thoroughly prepared externally, [201] it has not been purified within. It can be expected that the sal sapling will sink and the man will meet with calamity and disaster.'

"So too, Salha, those ascetics and brahmins who advocate austerity and disgust, who regard austerity and disgust as the essence, and who adhere to austerity and disgust are incapable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are impure, and whose livelihood is impure, are incapable of knowledge and vision, of unsurpassed enlightenment.

"But, Salha, those ascetics and brahmins who do not advocate austerity and disgust, who do not regard austerity and disgust as the essence, and who do not adhere to austerity and disgust are capable of crossing the flood. Also, those ascetics. and brah mins whose bodily, verbal, and mental behavior are pure, and whose livelihood is pure, are capable of knowledge and vision, of unsurpassed enlightenment.

"Suppose, Salha, a man desiring to cross a river were to take a sharp axe and enter a grove. There he would see a large sal sapling, straight, fresh, without a fruit-bud core. He would cut it down at its root, cut off the top, completely strip off the branches and foliage, trim it with axes, trim it further with hatchets, take a chisel and thoroughly cleanse it within, scrape it with a scraping tool, polish it with a stone ball, and make it into a boat. Then he would equip it with oars and a rudder and set out to cross the river. What do you think, Salha? Could that man cross the river?"

"Yes, Bhante. For what reason? Because that sal sapling has been thoroughly prepared externally, well purified within, made into a boat, and equipped with oars and a rudder. It can be expected that the sal sapling will not sink and the man will safely reach the other shore."

(1) "So too, Salha, those ascqtics and brahmins who do not advocate austerity and disgust, who do not regard austerity and disgust as the essence, and who do not adhere to austerity and disgust are capable of crossing the flood. Also, those ascetics and brahmins [202] whose bodily, verbal, and mental behavior are pure, and whose livelihood is pure, are capable of knowl edge and vision, of unsurpassed enlightenment.

"Even though a Warrior knows many different feats that can be done with arrows, it is only if he possesses three qualities that he is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What three? He is a long-distance shooter, a sharp-shooter, and one who splits a great body.

(2) "Just as the warrior is a long-distance shooter, so too the noble disciple has right samadhi(self absorption/trance). Whatever kind of form there is — whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a noble disciple with right samadhi(self absorption/trance) sees all form as it really is with correct panna(divine knowledge) thus: "This is not mine, this I am not, this is not my self. Whatever kind of sensation(vedana) there is. . . Whatever kind of per ception(sanna/sangya) there is — Whatever kind of one's character(sankhara/sanskar) there are. . . Whatever. kind of consciousness there is — whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — a noble disciple with right samadhi(self absorption/trance) sees all consciousness as it really is with correct panna(divine knowledge) thus: 'This is not mine, this I am not, this is not my self.'

(3) "Just as the warrior is a sharp-shooter, so too the noble dis ciple has right view. The noble disciple with right view under stands as it really is: 'This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: "This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering.'

(4) "Just as the warrior splits a great body, so too the noble disciple has right liberation. The noble disciple with right lib eration has split the great mass of ignorance." 925

197 Mallika
On one occasion the Lord(Buddha) was dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park. Then Queen Mallika approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him: 926 [203]

(1) "Bhante, why is it that some women here are (i) ugly, ill formed, and unsightly; (ii) poor, destitute, and indigent; and (iii) lacking in influence? (2) And why is it that some are (i) ugly, ill formed, and unsightly; but (ii) rich, with great wealth and property; and (iii) influential? (3) And why is it that some women here are (i) beautiful, attractive, and graceful, possess ing supreme beauty of complexion; but (ii) poor, destitute, and indigent; and (iii) lacking in influence? (4) And why is it' that some are (i) beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) rich, with great wealth and property; and (iii) influential?"

(1) "Here, Mallika, (i) some woman is prone to anger and easily exasperated. Even if she is criticized slightly she loses her temper and becomes irritated, hostile, and stubborn; she displays anger, hatred, and bitterness, (ii) She does not give things to ascetics or brahmins: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting, (iii) And she is envious, one who envies, resents, and begrudges the gain, honor, respect, esteem, homage, and worship given to others. When she passes away from that state, if she comes back to this world, wherever she is reborn (i) she is Ugly, ill formed, and unsightly; (ii) poor, destitute, and indigent; and (iii) lacking in influence.

(2) "Another woman is (i) prone to anger and easily exasper ated. . . (ii) But she gives things to ascetics or brahmins. . . (iii) And she is without envy, one who does not envy, resent, or begrudge the gain, honor, respect, esteem, homage, and wor ship given to others. When she passes away from that state, if she comes back to this world, wherever [204] she is reborn (i) she is ugly, ill formed, and unsightly; (ii) but she is rich, with great wealth and property; and (iii) influential.

(3) "Still another woman is (i) not prone to anger or often exasperated. Even if she is criticized a lot she does not lose her temper and become irritated, hostile, and stubborn; she does not display anger, hatred, and bitterness, (ii) But she does not give things to ascetics or brahmins. . . . (iii) And she is envious, one who envies, resents, and begrudges the gain, honor, respect, esteem, homage, and worship given to others. When she passes away from that state, if she comes back to this world, wher ever she is reborn (i) she is beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) but she is poor, destitute, with little wealth; (iii) and lacking in influence.

(4) "And still another woman is (i) not prone to anger or often exasperated. . . . (ii) And she gives things to ascetics or brah mins. . . . (iii) And she is without envy, one who does not envy, resent, or begrudge the gain, honor, respect, esteem, homage, and worship given to others. When she passes away from that state, if she comes back to this world, wherever she is reborn (i) she is beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) rich, with great wealth and property; and (iii) influential.

"This, Mallika, is why some women here are (i) ugly, ill formed, and unsightly; (ii) poor, destitute, and indigent; and (iii) lacking in influence. This is why some are (i) ugly, ill formed, and unsightly; but (ii) rich, with great wealth and property; and (iii) influential. This is why some women here are (i) beautiful, attractive, and graceful, possessing supreme beauty of com plexion; but (ii) poor, destitute, and indigent; and (iii) lacking in influence. This is why some are (i) beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) rich, with great wealth and property; and (iii) influential."

When this was said. Queen Mallika said to the Lord(Buddha): "I suppose, Bhante, (i) that in some earlier life I was prone to anger and often exasperated; that even when I was criticized slightly I lost my temper and became irritated, [205] hostile, and stub born, and displayed anger, hatred, and bitterness. Therefore I am now ugly, ill formed, and unsightly, (ii) But I suppose that in some earlier life I gave things to ascetics or brahmins . . . bed ding, dwellings, and lighting. Therefore I am now rich, with great wealth and property, (iii) And I suppose that in some earlier life I was without envy, not one who envied, resented, and begrudged the gain, honor, respect, esteem, homage, and worship given to others. Therefore I am now influential. In this court there are girls of khattiya, brahmin, and householder fam ilies over whom I exercise command.

"From today, Bhante, (i) I will not be prone to anger and often exasperated. Even when I am criticized a lot I will not lose my temper and become irritated, hostile, and stubborn; I will not display anger, hatred, and bitterness, (ii) And I will give things to ascetics or brahmins: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and light ing. (iii) And I will not be envious, one who envies, resents, and begrudges the gain, honor, respect, esteem, homage, and worship given to others.

"Excellent, Bhante! . . . [as at 4:111] . . . Let the Lord(Buddha) con sider me a lay follower who from today has gone for refuge for life."

198 Self-Torment 927 (Attantapa)
"Bhikkhus(Monks), there are these four kinds of persons found exist ing in the world. What four? (1) Here, a certain kind of person torments himself and pursues the practice of torturing himself. (2) But another kind of person torments others and pursues the practice of torturing others. (3) Still another kind of person torments himself and pursues the practice of torturing himself, and also torments others and pursues the practice of torturing others. (4) And still another kind of person does not torment himself or pursue the practice of torturing himself, [206] and does not torment others or pursue the practice of torturing others. Since he torments neither himself nor others, in this very life he dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine. 928

(1) "And how, bhikkhus, is a person one who torments him self and pursues the practice of torturing himself? 929 Here, a certain person goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked; he does not accept food brought or food specially made or an invitation to a meal; he receives nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman being kept by a man, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing; he accepts no fish or meat, he drinks no liquor, wine, or fermented brew. He keeps to one house [on alms found], to one morsel of food; he keeps to two houses, to two morsels . . . he keeps to seven houses, to seven morsels. He lives on one saucer a day, on two saucers a day. . . on seven saucers a day. He takes food once a day, once every two days. . . once every seven days; thus even up to once every fortnight, he dwells pursuing the practice of taking food at stated intervals.

"He is an eater of greens or millet or forest rice or hide-parings or moss or rice bran or rice scum or sesame flour or grass or cow dung. He subsists on forest roots and fruits; he feeds on fallen fruits.

"He wears hemp robes, robes of hemp-mixed cloth, robes made from shrouds, rag-robes, tree bark, antelope hides, strips of antelope hide,' robes of kusa grass, bark fabric, or wood shavings fabric; a mantle made of head hair or of animal wool, a covering made of owls' wings.

"He is one who pulls out hair and beard, pursuing the prac tice of pulling out hair and beard. He is one who stands con tinuously, rejecting seats. He is one who squats continuously, devoted to maintaining the squatting position. He is one who uses a mattress of thorns; he makes a mattress of thorns his bed. He dwells pursuing the practice of bathing in water three times daily including the evening. [207] Thus in such a variety of ways he dwells pursuing the practice; of tormenting and mortifying the body. It is in this way that a person torments himself and pursues the practice of torturing himself.

(2) "And how is a person one who torments others and pur sues the practice of torturing others? Here, a certain person is a butcher of sheep, a butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a fisherman, a thief, ah executioner, 930 a prison warden, or one who follows any other such bloody occupation. It is in this way that a person is one who torments others and pursues the practice of torturing others.

(3) "And how is a person one who torments himself and pur sues the practice of torturing himself and also torments others and pursues the practice of torturing others? Here, some person is a head-anointed khattiya king or an affluent brahmin. Hav ing had a new sacrificial temple built to the east of the city, and having shaved off his hair and beard, dressed himself in rough antelope hide, and greased his body with ghee and oil, scratch ing his back with a deer's horn, he enters the sacrificial temple together with his chief queen and his brahmin high priest. There he lies down on the bare ground strewn with grass. The king lives on the milk in the first teat of a cow with a calf of the same color while the chief queen lives on the milk in the second teat and the brahmin high priest lives on the milk in the third teat; the milk in the fourth teat they pour onto the fire, and the calf lives on what is left. He says: 'Let so many bulls be slaughtered for sacrifice, let so many bullocks be slaughtered for sacrifice, let so many heifers be slaughtered for sacrifice, let so many goats be slaughtered for sacrifice, let so many sheep be slaughtered for sacrifice, let so many trees be felled for the sacrificial posts, let so much grass be cut for the sacrificial grass. [208] And then his slaves, messengers, and servants make preparations. weeping with tearful faces, being spurred on by threats of pun ishment and by fear. It is in this way that a person is one who torments himself and pursues the practice of torturing himself and who also torments others and pursues the practice of tor turing others.

(4) "And how is a person one who does not torment himself or pursue the practice of torturing himself and does not torment others or pursue the practice of torturing others — the one who, since he torments neither himself nor others, in this very life dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine?

"Here, bhikkhus, the Tathagata(Buddha) arises in the world, an ara hant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha). Having realized with his own direct knowledge(abhinna) this world with its devas(angels/gods), Mara, and Brahma, this population with its ascetics and brahmins, with its devas(angels/gods) and humans, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure brahmacariya(celibate holy life).

"A householder or householders son or one born in some other clan hears this Dhamma. He then acquires faith in the Tathagata(Buddha) and considers thus: 'Household life is crowded and dusty; life gone forth[into hermit life] is wide open. It is not easy, while living at home, to lead the brahmacariya(celibate holy life) that is utterly perfect and pure as a polished conch shell. Suppose I shave off my hair and beard, put on ochre robes, and go forth from the household life into hermit life. On a later occasion, having abandoned a small or a large fortune, having abandoned a small or a large circle of relatives, he shaves off his hair, and beard, puts on ochre robes, and goes forth from the household life into hermit life.

"Having thus gone forth[into hermit life] and possessing the bhikkhus' train ing and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with the rod(violence) and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. Having abandoned the taking of what is not given, he abstains from taking what is not given; [209] he takes only what is given, expects only what is given, and dwells honestly without thoughts of theft. Having abandoned sexual activity, he observes celibacy, living apart, abstaining from sexual intercourse, the common person's practice.

"Having abandoned false speech, he abstains from false speech; he speaks truth, adheres to truth; he is trustworthy and reliable, no deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat else where what he has heard here in order to divide [those people] from these, nor does he repeat to these what he has heard else where in order to divide [these people] from those; thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, lovable, words that go to the heart, courteous words that are desired by many people and agreeable to many people. Haying abandoned idle chatter, he abstains from idle chatter; he speaks at a proper time, speaks what is truthful, speaks what is beneficial, speaks on the Dhamma and the discipline; at the proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.

"He abstains from injuring seeds and plants. He eats once a day, 931 abstaining from eating at night and outside the proper time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains' from adorning and beau tifying himself by wearing garlands and applying scents and unguents. He abstains from high and large beds. He abstains from accepting gold and silver, raw grain, raw meat, women and girls, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, fields and land. He abstains from going on errands and running messages; from buying and selling; from cheating with weights, metals, and measures; from accepting bribes, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brig andage, plunder, and violence.

"He is content with robes to protect his body and almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Just as a bird, wherever it goes, [210] flies with its wings as its only burden, so too, a bhikkhu is content with robes to protect his body and almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtuous behavior, he experiences blameless bliss within himself.

"Having seen a form with the eye, he does not grasp at its marks and features. Since, if he left the eye faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear. Having smelled an odor with the nose . . . Having tasted a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, he does not grasp at its marks and features. Since, if he left the mind faculty unrestrained, badharmful(akusala) states of longing and dejection might invade him, he prac tices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. Possessing this noble restraint of the faculties, he experiences unsullied bliss within himself.

"He acts with complete comprehension(sampajanna) when going forward and returning; he acts with complete comprehension(sampajanna) when look ing ahead and looking away; he acts with complete comprehen sion when bending and stretching his limbs; he acts with complete comprehension when wearing his robes and carrying his outer robe and bowl; he acts with complete comprehension(sampajanna) when eating, drinking, consuming food, and tasting; he acts with complete com prehension when defecating and urinating; he acts with complete comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

"Possessing this aggregate of noble virtuous behavior, and this noble restraint of the faculties, and this noble mindfulness(meditation/sati) and complete comprehension(sampajanna), he resorts to a secluded lodging: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

"After his meal, on returning from his aims round, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness(meditation/sati) in front of him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and haired, he dwells with a mind free from ill will, compas sionate toward all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness. [211] he dwells free from dullness and drowsiness, percipi ent of light, mindful(meditating/sati) and completely comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restless ness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about beneficial(kusala) qualities(Dhamma); he purifies his mind from doubt.

"Having thus abandoned these five hindrances, defilements of the mind, qualities that weaken panna(divine knowledge), secluded from sen sual pleasures, secluded from harmful(akusala) states, he enters and dwells in the first jhana(trance state), which consists of bliss(piti) and plea sure born of seclusion, accompanied by thought and examina tion. With the subsiding of thought and examination, he enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: He is is equanimous, mindful(meditating/sati), one who dwells happily. With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha).

"When his mind, has been self-absorbed(in-trance/samahita) in this way, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the recollection of past abodes(of past rebirths) . . . [as in 3:58 §1] ... to the knowledge of the passing away and rebirth of beings . . . [as in 3:58 §2] . to the knowledge of the destruction of the taints. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the way leading to the cessation of suffering.' He understands as it really is: 'These are the taints'; he understands as it really is: 'This is the origin of the taints'; he understands as it really is: 'This is the cessa tion of the taints'; he understands as it really is: 'This is the way leading to the cessation of the taints'.

"When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of existence(bhavo/cause for rebirth), and from the taint of ignorance. When it is liberated there comes the knowl edge: '[It's] liberated' He understands: "Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being.'

"It is in this way that a person is one who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others — one who, since he torments neither himself nor others, in this very life dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine.

"These, bhikkhus, are the four kinds of persons found exist ing in the world."

199 craving (Tanha sans. Trishna)
"Bhikkhus(Monks), I will teach you about craving(tanha/trishna) — the ensnarer, streaming, widespread, and sticky 932 — by which this world has been smothered and enveloped, and by which it has become a tangled skein, a knotted ball of thread, a mass of reeds and rushes, [212] so that it does not pass beyond the plane of mis ery, the bad destination, the lower world, samsara. Listen and attend closely; I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, is craving(tanha/trishna) — the ensnarer, streaming, widespread, and sticky — by which this world has been smoth ered and enveloped, and by which it has become a tangled skein, a knotted ball of thread, a mass of reeds and rushes, so that it does not pass beyond the plane of misery, the bad desti nation, the lower world, samsara?

"There are, bhikkhus, these eighteen currents of craving(tanha/trishna) related to the internal and eighteen currents of craving(tanha/trishna) related to the external.

"And what are the eighteen currents of craving(tanha/trishna) related to the internal? When there is [the notion] 'I am' there are [the notions] 'I am thus', 'I am just so' 'I am otherwise,' 'I am last ing,' 'I am evanescent,' 'I may be,' 'I may be thus,'I may be just so,' 'I may be otherwise,' 'May I be,' 'May I be thus,' 'May I be just so,' 'May I be otherwise,' 'I shall be,' 'I shall be thus,' 'I shall be just so,' 'I shall be otherwise.' These are the eighteen currents of craving(tanha/trishna) related to the internal. 933

"And what are the eighteen currents of craving(tanha/trishna) related to the external? 934 When there is [the notion], 'I am because of this,' 935 there are [the notions]: 'I am thus because of this,' 'I am just so because of this,' ' I am otherwise because of this,' 'I am lasting because of this,' 'I am evanescent because of this,' 'I may be because of this,' 'I may be thus because of this,' 'I may be just so because of this,' "I may be otherwise because of this,' "May I be because of this,' 'May I be thus because of this,' 'May I be just so because of this,' 'May I be otherwise because of this,' 'I shall be because of this,' 'I shall be thus because of this,' 'I shall be just so because of this,' 'I shall be otherwise because of this,' These are the eighteen currents of craving(tanha/trishna) related to the external.

"Thus there are eighteen currents of craving(tanha/trishna) related to the internal, and eighteen currents of craving(tanha/trishna) related to the exter nal. These are called the thirty-six currents of craving(tanha/trishna). There are thirty-six such currents of craving(tanha/trishna) pertaining to the past, thirty-six pertaining to the future, [213] and thirty-six pertain ing to the present. So there are one hundred and eight currents of craving(tanha/trishna).

"This, bhikkhus, is that craving(tanha/trishna)— the ensnarer, streaming, widespread, and sticky — by which this world has been smoth ered and enveloped, and by which it has become a tangled skein, a knotted ball of thread, a mass of reeds and rushes, so that it does not pass beyond the plane of misery, the bad desti nation, the lower world, samsara." 936

200 Affection (Pema sans. Prem)
"Bhikkhus(monks), there are these four things that are born. What four? Affection is born from affection; hatred is born from affection; affection is born from hatred; and hatred is born from hatred.

(1) "And how, bhikkhus, is affection born from affection? Here, one person is desirable, lovable, and agreeable to another. Others treat that person in a way that is desirable, lovable, and agreeable. It occurs to the latter: 'Others treat that person who is desirable, lovable, and agreeable to me in a way that is desir able, lovable, and agreeable,' He thus feels affection for them. It is in this way that affection is born from affection.

(2) "And how is hatred born from affection? Here, one person is desirable, lovable, and agreeable to another. Others treat that person in a way that is undesirable, unlovable, and disagreeable.

It occurs to the latter: 'Others treat that person who is desirable, lovable, and agreeable to me in a way that is undesirable, unlov able, and disagreeable.' He thus feels hatred for them. It is in this way that hatred is born from affection.

(3) "And how is affection born from hatred? Here, one person is undesirable, unlovable, and disagreeable to another. Others treat that person in a way that is undesirable, unlovable, and disagreeable. It occurs to the latter: 'Others treat that person who is undesirable, unlovable, and disagreeable to me in a way that is undesirable, unlovable, and disagreeable.' He thus feels affection for them. It is in this way that affection is born from hatred.

(4) "And how is hatred born from hatred? Here, one person is undesirable, unlovable [214] and disagreeable to another. Others treat that person in a way that is desirable/lovable, and agreeable. It occurs to the latter: 'Others treat that person who is undesirable, unlovable, and disagreeable to me in a way that is desirable, lovable, and agreeable. He thus feels hatred for them. It is in this way that hatred is born from hatred.

"These are the four things that are born.

"When, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the first jhana(trance state), on that occasion affection born from affection does not exist in him, hatred born from affection does not exist in him, affection born from hatred does not exist in him, and hatred born from hatred does not exist in him.

"When, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana(trance state) ... the third jhana . . . the fourth jhana(trance state), on that occasion affection born from affection does not exist in him, hatred born from affection does not exist in him, affection born from hatred does not exist in him, and hatred born from hatred does not exist in him.

"When, with the destruction of the taints, a bhikkhu has real ized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it, then he has abandoned affection born from affection, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future aris ing; he has abandoned hatred born from affection, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; he has abandoned affection born from hatred, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; and he has abandoned hatred born from hatred, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising.

"This is called a bhikkhu(monk) who neither picks up nor pushes away, who does not fume, does not blaze, and does not ruminate.

"And how does a bhikkhu pick up? 937 Here, a bhikkhu regards form as self, or self as possessing form, or form as in self, or self as in form. He regards sensation(vedana) as self . . . [215] . . . perception(sanna/sangya) as self . . . one's character/behavior(sankhara/sanskar) as self . . . consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in this way that a bhikkhu picks up.

"And how does a bhikkhu not pick up? Here, a bhikkhu does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard sensation(vedana) as self ... per ception as self : . . one's character(sankhara/sanskar) as self . . . consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in this way that a bhikkhu does not pick up.

"And how does a bhikkhu push away? Here, a bhikkhu insults one who insults him, scolds one who scolds him, and argues with one who picks an argument with him. It is in this way that a bhikkhu pushes away.

"And how does a bhikkhu not push away? Here, a bhikkhu does not insult one who insults him, does not scold one who scolds him, and does not argue with one who picks an argument with him. It is in this way that a bhikkhu does not push away.

"And how does a bhikkhu fume? When there is [the notion] 'I am,' there are [the notions] 'I am thus,' 'I am just so,' 'I am otherwise,' 'am lasting,' 'I am evanescent,' 'I may be,' 'I may be thus,' 'I may be just so,' 'I may be otherwise,' 'May I be,' 'May I be thus,' 'May I be just so,' 'May I be otherwise,' 'I shall be,' 'I shall be thus/ 'I shall be just so,' 'I shall be otherwise.' It is in this way that a bhikkhu fumes.

"And how does a bhikkhu not fume? When there is no [notion] 'I am,' there are no [notions] 'I am thus' . . . [216] ... 'I shall be otherwise.' It is in this way that a bhikkhu does not fume.

"And how does a bhikkhu blaze? When there is [the notion] 'l am because of this,' there are [the notions]: 'I am thus because of this,' 'I am just so because of this,' 'I am otherwise because of this,' "I am lasting because of this,' 'I am evanescent because of this,' 'I may be because of this,' 'I may be thus because of this,' 'I maybe just so because of this,' T may be otherwise because Of this,' 'May I be because of this,' 'May I be thus because of this,' 'May I be just so because of this,' 'May I be otherwise because of this,' 'I shall be because of this,' T shall be thus because of this,' 'I shall be just so because of this,' T shall be otherwise because of this,' It is in this way that a bhikkhu blazes.

"And how does a bhikkhu not blaze? When there is no [notion], 'I am because of this,' there are no [notions]: 'I am thus because of this' ... 'I shall be otherwise because of this,' It is in this way that a bhikkhu does not blaze..

"And how does a bhikkhu(monk) ruminate? 938 . Here, a bhikkhu has not abandoned the conceit 'I am,' cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu ruminates.

"And how does a bhikkhu not ruminate? Here, a bhikkhu has abandoned the conceit 'I am,' cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu does not rumi nate." [217]

201 Training Rules (Sikkhapada sans Shikshapada)
"Bhikkhus(Monks), I will teach you about the bad person and the per son inferior to the bad person; about the good person and the person superior to the good person. Listen and attend closely; I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

(1) "And who, bhikkhus, is the bad person? Here, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness. This is called the bad person.

(2) "And who is the person inferior to the bad person? Here, someone himself destroys life and encourages others to destroy life; he himself takes what is not given and encourages others to take what is not given; he himself engages in sexual miscon duct and encourages others to engage in sexual misconduct; he himself speaks falsely and encourages others to speak falsely; he himself indulges in liquor, wine, and intoxicants, the basis for slothfulness, and encourages others to indulge in liquor, wine, and intoxicants, the basis for slothfulness. This is the person inferior to the bad person.

(3) "And who is the good person? Here, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine and intoxicants, the basis for slothfulness. This is called the good person.

(4) "And who is the person superior to the good person? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life; he himself abstains from taking what is not given and encour ages others to abstain from taking what is not given; he him self abstains from sexual misconduct and encourages others to abstain from sexual misconduct; he himself abstains from false speech and encourages others to abstain from false speech; he himself abstains from liquor, wine, and intoxicants, the basis for slothfulness, and encourages others to abstain from liquor, wine, and intoxicants, the basis for slothfulness. This is called the person superior to the good person." [218]

202 Devoid of Faith (Assaddha sans. Ashraddha)
[Opening as in 4:201.]

(1) "And who, bhikkhus, is the bad person? Here, someone is devoid of faith, morally shameless, morally reckless, deficient in learning, lazy, muddle-minded, and unwise. This is called the bad person.

(2) "And who is the person inferior to the bad person? Here, someone is himself devoid of faith and encourages others to be devoid of faith; he is himself morally shameless and encourages others to be morally shameless; he is himself morally reckless and encourages others to be morally reckless; he is himself deficient in learning and encourages others to be deficient in learning; he is himself lazy and encourages others in laziness; he is himself muddle-minded and encourages others in being muddle-minded; he is himself unwise and encourages others in lack of panna(divine knowledge). This is called the person inferior to the bad person.

(3) "And who is the good person? Here, someone is endowed with faith, has a sense of moral shame and moral dread; and is learned, energetic, mindful(meditating/sati), and wise. This is called the good person.

(4) "And who is the person superior to the good person? Here, someone is himself accomplished in faith and encourages others to be accomplished in faith; he himself has a sense of moral shame and encourages others in moral shame; he him self has moral dread and encourages others in moral dread; he is himself learned and encourages others in learning; he is himself energetic and encourages others to arouse energy(exertion/viriya); he is himself mindful(meditating/sati) and encourages others to establish mindfulness(meditation/sati); he is himself wise and encourages others to be accom plished in panna(divine knowledge). This is called the person superior to the good person."

203 Seven Actions (Sattakamma sans. ..karma)
[Opening as in 4:201.] [219]

(1) "And who, bhikkhus, is the bad person? Here, someone destroys life, takes what is not given, engages in sexual miscon duct, speaks falsehood, speaks divisively, speaks harshly, and indulges in idle chatter.

(2) "And who is the person inferior to the bad person? Here, someone himself destroys life and encourages others to destroy life . . . he himself indulges in idle chatter and encourages others to indulge in idle chatter. This is called the person inferior to the bad person.

(3) "And who is the good person? Here, someone abstains from the destruction of life . . . abstains from idle chatter. This is called the good person.

(4) "And who is the person superior to the good person? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life . . . he himself abstains from idle chatter and encourages others to abstain from idle chatter. This is called the person superior to the good person."

204 Ten Actions (Dasakamma sans. Das-Karma )
[Opening as in 4:201.] [220]

(1) "And who, bhikkhus, is the bad person? Here, someone destroys life .' . . indulges in idle chatter; he is full of longing, bears ill will, and holds wrong view. This is called the bad person.

(2) "And who is the person inferior to the bad person? Here, someone himself destroys life and encourages others to destroy life. ..he himself holds wrong view and encourages others in wrong view. This is called the person inferior to the bad person.

(3) "And who is the good person? Here, someone abstains from the destruction of life . . . abstains from idle chatter; he is without longing, of good will, and holds right view. This is called the good person.

(4) "And who is the person superior to the good person? Here, someone himself abstains from the destruction of life and encourages.others to abstain from the destruction of life . . . he is himself without longing and encourages others in non-longing; he is himself of good will and encourages others in good will; he himself holds right view and encourages others in right view. This is called the person superior to the good person."

205 Eightfold (Atthangika sans. Ashtangik)

[Opening as in 4:201.]

(1) "And who, bhikkhus, is the bad person? Here, someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness(meditation/sati), and wrong samadhi(self absorption/trance). [221] This is called the bad person.

(2) "And who is the person inferior to the bad person? Here, someone is himself of wrong view and encourages others in wrong view . . . he is himself of wrong samadhi(self absorption/trance) and encour ages others in wrong samadhi(self absorption/trance). This is called the person inferior to the bad person.

(3) "And who is the good person? Here, someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati/mindfulness), and right samadhi(self absorption/trance). This is called the good person.

(4) "And who is the person superior to the good person? Here someone is himself of right view and encourages others in right view . . . he is himself of right samadhi(self absorption/trance) and encour ages others in right samadhi(self absorption/trance). This is called the person superior to the good person."

206 Tenfold Path
[Opening as in 4:201.]

(1) "And who, bhikkhus(monks), is the bad person? [222] Here, some one is of wrong view . . . wrong samadhi(self absorption/trance), wrong knowl edge, and wrong liberation. This is called the bad person.

(2) "And who is the person inferior to the bad person? Here, someone is himself of wrong view and encourages others in wrong view . . . he is himself of wrong liberation and encourages others in wrong liberation. This is called the person inferior to the bad person.

(3) "And .who is the good person? Here, someone is of right view . . . right samadhi(self absorption/trance), right knowledge, and right libera tion. This is called the good person.

(4) "And who is the person superior to the good person? Here, someone is himself of right view and encourages others in right view . . he is himself of right liberation and encourages others in right liberation. This is called the person superior to the good person."

==== 207 Bad Character (1) (Papadhamma1 sans. Pap-Dharma)

"Bhikkhus(Monks), I will teach you what is bad and what is worse than that bad. And I will teach you what is good and what is better than that good. Listen. ....

(1) "And what, bhikkhus, is bad? Here, someone destroys life . . . and holds wrong view. This is called bad.

(2) "And what is worse than that bad? Here, someone himself destroys life and encourages others to destroy life . . . he himself holds wrong view and encourages others in wrong view. This is called what is worse than that bad.

(3) "And what is good? Here, someone abstains from the destruction of life . . . and holds right view. [223] This is called good.

(4) "And what is better than that good? Here, someone him self abstains from the destruction of life and encourages others to abstain from the destruction of life . . . he himself holds right view and encourages others in right view. This is called what is better than that good."

208 Bad Character (2) (Papadhamma2 sans. Pap-Dharma)
[Opening as in 4:207.]

(1) "And what, bhikkhus, is bad? Here, someone is of wrong view . . . wrong liberation. This is called bad.

(2) "And what is worse than that bad? Here, someone is him self of wrong view and encourages others in wrong view . . . he is himself of wrong liberation and encourages others in wrong liberation. This is called what is worse than that bad.

(3) "And what is good? Here, someone is of right view . . . of right liberation. This is called good.

(4) "And what is better than that good? Here, someone is himself of right view and encourages others in right view . . he is himself of right liberation and. encourages others in right lib eration. This is called what is better than that good."

209 Bad Character (3) (Papadhamma3 sans. Pap-Dharma)
"Bhikkhus(Monks), I will teach you about one of bad character [224] and about one of still worse character. I will teach you about one of good character and about one of still better character. Listen,. ...

(1) "And who, bhikkhus, is of bad character? Here, someone destroys life . . . and holds wrong view. This is called one of bad character.

(2) "And who is one of still worse character? Here, someone himself destroys life and encourages others to destroy life . . . he holds wrong view himself and encourages others in wrong view. This is called one of still worse character.

(3) "And what is one of good character? Here, someone abstains from the destruction of life . . . and holds right view. This is called one of good character.

(4) "And what is one of still better character? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life . . . he himself holds right view and encourages others in right view. This is called one of still better character."

210 (10) Bad Character (4) (Papadhamma1 sans. Pap-Dharma)
[Opening as in 4:209.]

(1) "And what, bhikkhus, is one of bad character? Here, someone is of wrong view ... of wrong liberation. This is called one of bad character.'

(2) "And what is one of still worse character? Here, someone is himself oT wrong view [225] and encourages others in wrong view . . . he is himself of wrong liberation and encourages others in wrong liberation. This is called one of still worse character.

(3) "And what is one of good character? Here, someone is of right view ... of right liberation. This is called one of good character.

(4) "And what is one of still better character? Here, someone is himself of right view ahd encourages others in right view ... he is himself of right liberation and encourages others in right lib eration. This is called one of still better character,"

211 Assembly (Parisa sans. Parishad)
"Bhikkhus(monks), these four are blemishes of an assembly. What four? A bhikkhu who is immoral, of bad character; a Bhikkhuni(nun)who is immoral, of bad character; a male lay follower who is immoral, of bad character; and a female lay follower who is immoral, of bad character. These four are blemishes of an assembly.

"Bhikkhus(Monks), these four are adornments of an assembly. What four? A bhikkhu who is virtuous, of good character; [226] a Bhikkhuni(nun)who is virtuous, of good character; a male lay fol lower who is virtuous, of good character; and a female lay follower who is virtuous, of good character. These four are adornments of an assembly."

212 View (Ditthi sans. Drishti)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? Bodily misconduct, verbal mis conduct, mental misconduct, and wrong view. One possessing these four qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), one possessing four qualities is deposited in heaven as if brought there. What four? Bodily good conduct, verbal good conduct, mental good conduct, and right view. One possessing these four qualities is deposited in heaven as if brought there."

213 Ingratitude (Akatannuta)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? Bodily misconduct, verbal miscon duct, mental misconduct, and ingratitude or non-thankfulness. One possessing these four qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), one possessing four qualities is deposited in heaven as if brought there. What four? Bodily good conduct, verbal good conduct, mental good conduct, and gratitude or thankfulness. One possessing these four qualities is deposited in heaven as if brought there."

214 Destruction of Life (Panatipati )
[4:214—19 follow the same pattern as 4:213, with the follow ing qualities respectively responsible for rebirth in hell and heaven.]

"...One destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. ...

"...One abstains from the destruction of life, from taking what is not given, from sexual misconduct, and from false speech. ..." [227]

215 Path (1) (Magga1 sans. Marg)
"... One is of wrong view, wrong intention, wrong speech, and wrong action. ...

", . . One is of right view, right intention, right speech, and right action. ..."

216 Path (2) (Magga2 sans. Marg)
". . . One is of wrong livelihood, wrong effort, wrong mindfulness(meditation/sati), and wrong samadhi(self absorption/trance). ...

". . . One is of right livelihood, right effort, right meditation(sati/mindfulness), and right samadhi(self absorption/trance). ..."

217 Courses of Expression (1) (Voharapatha1)
"... One says that one has seen what one has not seen; one says that one has heard what one has not heard; one says that one has sensed what one has not sensed; one says that one has cognized what one has not cognized. . . 2 39

". . . One says that one has not seen what one has not seen; one says that one has not heard what one has not heard; one says that one has not sensed what one has not sensed; one says that one has not cognized what one has not cognized. ..

218 Courses of Expression (2) (Voharapatha2)
". . . One says that one has not seen what one has seen; one says that one has not heard what one has heard; one says that one has not sensed what one has sensed; one says that one has not cognized what one has cognized. . ..

". . . One says that one has seen what one has seen; one says that one has heard what one has heard; one says that one has sensed what one has sensed; one says that one has cognized what one has cognized. ..."

219 Morally Shameless (Ahirika)
". . .One is devoid of faith, immoral, morally shameless, and morally reckless

". . . One is endowed with faith, virtuous, and has a sense of moral shame and moral dread. . . ."

220 Immoral (Dussila sans. Dussheel)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? One is devoid of faith, immoral, lazy, and unwise. One possessing these four qualities is depos ited in hell as if brought there.

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? [228] One is endowed with faith, virtuous, energetic, and wise. One possessing these four qualities is deposited in heaven as if brought there."

221 Misconduct (Duccarita sans. Dushcaritra)
"Bhikkhus(Monks), there are these four kinds of verbal misconduct. What four? False speech, divisive speech, harsh speech, and idle chatter. These are the four kinds of verbal misconduct.

"Bhikkhus(Monks), there are these four kinds of verbal good con duct. What four? Truthful speech, iron-divisive speech, gentle speech, and judicious speech. These are the four kinds of verbal good conduct."

222 (2) View (Ditthi sans. Drishti)
"Bhikkhus(Monks), possessing four qualities, the unwise, incompetent, bad person maintains himself in a maimed and Injured condi tion; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? Bodily misconduct, verbal. misconduct, mental misconduct, and wrong view. Pos sessing, these four qualities . . . he generates much demerit.

"Bhikkhus(Monks), possessing four [other] qualities, the wise, com petent, good person, preserves himself unmaimed and unin jured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? Bodily good conduct, verbal, good conduct, mental good conduct, and right view. Possessing these four qualities ., . he generates much merit." [229]

223 Ingratitude (Akatannuta)
"Bhikkhus(Monks), possessing four qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condi tion; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? Bodily misconduct, verbal misconduct, mental misconduct, and ingratitude or non thankfulness. Possessing these four qualities . . . he generates much demerit.

"Bhikkhus(Monks), possessing four [other] qualities, the wise, compe tent, good person preserves himself unmanned and uninjured; he is blameless and beyond reproach by the wise; and he gener ates much merit. What four? Bodily good conduct, verbal good conduct, mental good conduct, and gratitude or thankfulness. Possessing these four qualities . . . he generates much merit."

224 Destruction of Life (Panatipati)
“ . . . He destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. . ..

". . . He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, and abstains from false speech. . . ."

225 Path (1) (Magga1 Sans. Marg)
". . . He is of wrong view, wrong intention, wrong speech, and wrong action. ...

". . . He is of right view, right intention, right speech, and right action. ..."

226 Path (2) (Magga2 Sans. Marg)
". . . He is of wrong livelihood, wrong effort, wrong mindfulness(meditation/sati), and wrong samadhi(self absorption/trance). ...

". . . He is of right livelihood, right effort, right meditation(sati/mindfulness), and right samadhi(self absorption/trance). .. ."

227 Courses of Expression (1) (Voharapatha)
"... He says that he has seen what he has not seen; he says that he has heard what he has not heard; he says that he has sensed what he has not sensed; he says that he has cognized what he has not cognized

"... He says that he has not seen what he has not seen; he says that he has not heard what he has not heard; he says that he has not sensed what he has not sensed; he says that he has not cognized what he has not cognized. ..."

228 Courses of Expression (2) (Voharapatha)
"... He says that he has not seen what he has seen; he says that he has not heard what he has heard; he says that he has not sensed what he has sensed; he says that he has not cognized what he has cognized

"... He says that he has seen what he has seen; he says that he has heard what he has heard; he says that he has sensed what he has sensed; he says that he has cognized what he has cognized "

229 Morally Shameless (Ahirika)
"... He is devoid of faith, immoral, morally shameless, and mor ally reckless. ..

". . . He is endowed with faith, virtuous, and has a sense of moral shame and moral dread. . . [230]

230 Unwise (Duppanna sans. Dushpragya)
"Bhikkhus(Monks), possessing four qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condi tion; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What tour? He is devoid of faith, immoral, lazy, and unwise. Possessing these four qualities ... he generates much demerit.

"Bhikkhus(Monks), possessing four [other] qualities, the wise, com petent, good person preserves himself unmaimed and unin jured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? He is endowed with faith, is virtuous, energetic, and wise. Possessing these four quali ties ... he generates much merit."

231 Poets (Kavi)
"Bhikkhus(Monks), there are these four kinds of poets. What four? The reflective poet, the narrative poet, the didactic poet; and the inspirational poet. 940 These are the four kinds of poets."

232 In Brief (Samkhitta sans. Sankshipt)
" Bhikkhus, there are these four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna). What four? There is dark kamma(karma/deeds) with dark result; there is bright kamma(karma/deeds) with bright result; there is dark-and-bright kamma(karma/deeds) with dark-and-bright result; and there is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds). These are the four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna)."

233 In Detail (Vitthara sans. Vistara)
"Bhikkhus(Monks), there are these four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna). What four? There is dark kamma(karma/deeds) with dark result; there is bright kamma(karma/deeds) with bright result; there is [231] dark-and-bright kamma(karma/deeds) with dark-and-bright result; and there is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds).

(1) "And what, bhikkhus, is dark kamma(karma/deeds) with dark result? Here, someone performs an afflictive bodily character/behavior(sankhara/sanskar), an afflictive verbal character/behavior(sankhara/sanskar), an afflictive mental characteristic/behavior(sankhara/sanskar). 942 As a consequence, he is reborn in an afflictive world. When he is reborn in such a world, afflictive contacts touch him. Being touched by afflictive contacts, he feels afflic tive sensations(vedana), exclusively painful, as in the case of hell beings. This is called dark kamma(karma/deeds) with dark result.

(2) "And what is bright kamma(karma/deeds) with bright result? Here, someone performs a non-afflictive bodily behavior(sankhara/sanskar), a non-afflictive verbal behavior(sankhara/sanskar), a non-afflictive mental behavior(sankhara/sanskar). 943 As a consequence he is reborn in a non afflictive world. 944 When he is reborn in such a world, non afflictive contacts touch him. Being touched by non-afflictive contacts, he feels non-afflictive sensations(vedana), exclusively pleasant, as in the case of the devas(angels/gods) of refulgent glory. 945 This is called bright kamma(karma/deeds) with bright result.

(3) "And what is dark-and-bright kamma(karma/deeds) with dark-and-, bright result? Here, someone performs a bodily behavior(sankhara/sanskar) that is both afflictive and non-afflictive, verbal behavior(sankhara/sanskar) that is both afflictive and non-afflictive, a mental behavior(sankhara/sanskar) that is both afflictive and non-afflictive. As a consequence he is reborn in a world that is both afflictive and non-afflictive. When he is reborn in such a world, [232] con tacts that are both afflictive and non-afflictive touch him. Being touched by contacts that are both afflictive and non-afflictive, he feels sensations(vedana) that are both afflictive and non-afflictive, min gled pleasure and pain, as in the case of human beings and some devas(angels/gods) and some beings in the lower worlds. This is called dark-and-bright kamma(karma/deeds) with dark-and-bright result.

(4) "And what is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruc tion of kamma(karma/deeds)? The conscious action for abandoning the kind of kamma(karma/deeds) that is dark with dark result, the conscious action for abandoning the kind of kamma(karma/deeds) that is bright with bright result, and the conscious action for abandoning the kind of kamma(karma/deeds) that is dark and bright with dark-and-bright result: this is called kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds)*

"These, bhikkhus, are the four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna)."

234 Sonakayana
Then the brahmin Sikhamoggallana approached the Lord(Buddha) and exchanged greetings with him. . . . Then, sitting to one side, he said to the Lord(Buddha):

"In earlier days. Master Gotama, a long time ago, the brahmin student Sonakayana approached me and said: "The ascetic Gotama prescribes the desistance from all kamma(karma/deeds). But by prescribing the desistance from all kamma(karma/deeds), he advo cates the annihilation of the world. This world, sir, which has kamma(karma/deeds) as its substance, continues through the undertaking of kamma(karma/deeds)."

[The Lord(Buddha):] "I do not recall even seeing the brahmin student Sonakayana, brahmin. How then could there have been such a discussion? There are, brahmin, these four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna). What four?"

[The rest of the sutta is identical with 4:233..] [233]

235 Training Rules (1) (Sikkhapada1 sans. Shishyapada)
[Opening as in 4:233 ] [234]

(1) "And what, bhikkhus, is dark kamma(karma/deeds) with dark result? Here, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness. This is called dark kamma(karma/deeds) with dark result.

(2) "And what is bright kamma(karma/deeds) with bright result? Here, someone abstains from the destruction of life, abstains from tak ing what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxi cants, the basis for slothfulness. This is called bright kamma(karma/deeds) with bright result.

(3) "And what is dark-and-bright kamma(karma/deeds) with dark-and bright result? Here, someone performs a bodily characteristics/behavior(sankhara/sanskar) that is both afflictive and non-afflictive, a verbal characteristics/behavior(sankhara/sanskar) that is both afflictive and non-afflictive, a mental characteristics/behavior(sankhara/sanskar) that is both afflictive and non-afflictive. As a consequence, he is reborn in a world that is both afflictive and non-afflictive. When he is reborn in such a world, contacts that are both afflictive and non-afflictive touch him. Being touched by contacts that are both afflictive and non-afflictive he feels sensations(vedana) that are both afflictive and non-afflictive, mingled plea sure and pain, as in the case of human beings and some devas(angels/gods) and some beings in the lower worlds. This is called dark-and bright kamma(karma/deeds) with dark-and-bright result.

(4) "And what is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruc tion of kamma(karma/deeds)? The conscious action for abandoning the kind of kamma(karma/deeds) that is dark with dark result, the conscious action for abandoning the kind of kamma(karma/deeds) that is bright with bright result, and the conscious action for abandoning the kind of kamma(karma/deeds) that is dark and bright with dark-and-bright result: this is called kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds).

"These, bhikkhus, are the four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna)."

236 Training Rules (2) (Sikkhapada2 sans. Shishyapada)
(Opening as in 4:233)

(1) "And what, bhikkhus, is dark kamma(karma/deeds) with dark result? Here, someone takes his mother's life, takes his father's life, takes an arahant's life, with a mind of hatred sheds the Tathagata(Buddha)'s blood, or creates a schism in the Sangha. [235] This is called dark kamma(karma/deeds) with dark result."

(2) "And what is bright kamma(karma/deeds) with bright result? Here, someone abstains from the destruction of life, abstains from tak ing what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, and abstains from idle chatter; he is without long ing, of good will, and holds right view. This is called bright kamma(karma/deeds) with bright result.

(3) "And what is dark-and-bright kamma(karma/deeds) with dark-and bright result? . . . [as in 4:235] . . : This is called dark-and-bright kamma(karma/deeds) with dark-and-bright result.

(4) "And what is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruc tion of kamma(karma/deeds)? . . . [as in 4:235] . . . this is called kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds).

"These, bhikkhus, are the four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna)."

237 Noble Path (Ariyamagga sans. Arya-marg)
"Bhikkhus(monks), there are these four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna). What four?

(All as in 4:233 down to: 236)

"And what is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruc tion of kamma(karma/deeds)? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati/mindfulness), and right samadhi(self absorption/trance): this is called kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds).

"These, bhikkhus, are the four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna)."

238 Enlightenment Factors (Bojjhanga sans. Bodhyanga)
"Bhikkhus(monks), there are these four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna). What four?

(All as in 4:233 down to: 237)

"And what is kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruc tion of kamma(karma/deeds)? The enlightenment factor of mindfulness(meditation/sati), the enlightenment factor of discrimination of phenomena, the enlightenment factor of energy(exertion/viriya), the enlightenment factor of bliss(piti), the enlightenment factor of tranquility(passaddhi), the enlighten ment factor of samadhi(self absorption/trance), and the enlightenment factor of indifference(withdrawing within/upekkha): this is called kamma(karma/deeds) that is neither dark nor bright with neither-dark-nor-bright result, kamma(karma/deeds) that leads to the destruction of kamma(karma/deeds).

"These, bhikkhus, are the four kinds of kamma(karma/deeds) proclaimed by me after I realized them for myself with direct knowledge(abhinna).

239 Blameworthy (Savajja)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? Blameworthy bodily action, blame worthy verbal action, blameworthy mental action, and blame worthy view. One possessing these four qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), one possessing four qualities is deposited in heaven as if brought there. What four? Blameless bodily action, blameless verbal action, blameless mental action, and blameless view. One possessing these four qualities is deposited in heaven as if brought there."

240 Non-Afflictive (Abyabajja)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? Afflictive bodily action, afflictive verbal action, afflictive mental action, and afflictive view. One possessing these four qualities is deposited in hell as if brought there. [238]

"Bhikkhus(Monks), one possessing four qualities is deposited in heaven as if brought there. What four? Non-afflictive bodily action, non-afflictive Verbal action, non-afflictive mental action, and non-afflictive view. One possessing these four qualities is deposited in heaven as if brought there."

241 Ascetics (Samana sans. Sramana)
"Bhikkhus(Monks), 'only here is there an ascetic, a second ascetic, a third ascetic, and a fourth ascetic. The other sects are empty of ascetics' 947 It is in such a way that you should rightly roar your lion's roar.

(1) "And what, bhikkhus, is the first ascetic? Here, with the utter destruction of three fetters, a bhikkhu is a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in des tiny, heading for enlightenment. This is the first ascetic.

(2) "And what is the second ascetic? Here, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion(moha), a bhikkhu is a once-retumer who, after coming back to this world only one more time, will make an end of suffering. This is the second ascetic.

(3) "And what is the third ascetic? Here, with the utter destruction of the five lower fetters, a bhikkhu is of spontane ous rebirth, due to attain final nibbana(nirvana) there without returning from that world. This is the third ascetic.

(4) "And what is the fourth ascetic? Here, with the destruc tion of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. This is the fourth ascetic.

"Bhikkhus(Monks), 'only here is there an ascetic, a second ascetic, a third ascetic, and a fourth ascetic. The other sects are empty of ascetics'. It is in such a way that you should rightly roar your lion's roar." [239]

242 Benefits of a Good Person (Sappurisa-nisamsa )
"Bhikkhus(Monks), by relying on a good person, four benefits are to be expected. What four? One grows in noble virtuous behavior; one grows in noble samadhi(self absorption/trance); one grows in noble panna(divine knowledge); and one grows in noble liberation. By relying on a good person, these four benefits are to be expected."

V. Perils & Fears (Apatti-Bhaya)
==== 243 Schism Creator (Sangha-bhedaka)

On one occasion the Lord(Buddha) was dwelling at Kosambi in Ghosita's Park. Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Has that disciplinary issue been settled yet, Ananda?" 948

"How could that disciplinary issue be settled, Bhante? The Venerable Anuruddha's pupil Bahiya is still fully intent on cre ating a schism in the Sangha, but the Venerable Anuruddha doesn't think of saying even a single word about it."

"But, Ananda, when has Anuruddha ever concerned himself with disciplinary issues in the midst of the Sangha? Shouldn't you, and Sariputta and Moggallana, settle any disciplinary issues that arise?

"Seeing these four advantages, Ananda, an evil bhikkhu delights in a schism in the Sangha. What four?

(1) "Here, an evil bhikkhu is immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claim ing to be one, [240] inwardly rotten, corrupt, depraved. It occurs to him: Tf the bhikkhus find out that I am immoral . . . depraved, and they are united, they will expel me, but if they are divided into factions they won't expel me.' Seeing this first advantage, an evil bhikkhu delights in a schism in the Sangha.

(2) "Again, an evil bhikkhu holds wrong view; he resorts to an extremist view. It occurs to him: If the bhikkhus find out that I hold wrong view, that I resort to an extremist view, and they are united, they will expel me, but if they are divided into factions they won't expel me.' Seeing this second advantage, an evil bhikkhu delights in a schism in the Sangha.

(3) "Again, an evil bhikkhu is of wrong livelihood; he earns his living by wrong livelihood. It occurs to him: 'If the bhikkhus find out that I am of wrong livelihood and earn my living by wrong livelihood, and they are united, they will expel me, but if they are divided into factions they won't expel me.' Seeing this third advantage, an evil bhikkhu delights in a schism in the Sangha.

(4) "Again, an evil bhikkhu is desirous of gain, honor, and admiration. It occurs to him: 'If the bhikkhus find out that I am desirous of gain, honor, and admiration, and they are united, they will not honor, respect, esteem, and venerate me; but if they are divided into factions they will honor, respect, esteem, and venerate me.' Seeing this fourth advantage, an evil bhikkhu delights in a schism in the Sangha..

"Seeing these four advantages, Ananda, an evil bhikkhu delights in a schism in the Sangha. "

244 Offenses (Apattibhaya)
"Bhikkhus(Monks), there are these four perils of offenses. What four?

(1) "Suppose, bhikkhus, they were to arrest a thief, a criminal, and show him to the king, saying: 'Your majesty, this is a thief, a criminal. Let your majesty impose a penalty on him.' The king would say to them: [241] 'Go, sirs, and tie this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from square to square, to the ominous beating of a drum. Then take him out through the south gate and behead him south of the city.' The king's men would do as instructed and behead that man south of the city. A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, punishable by beheading, insofar-as the king's men tied his arms tightly behind his back with a strong rope . . . and beheaded him south of the city. Indeed, I should never do such an evil deed, repre hensible, punishable by beheading.'

"So too, when a bhikkhu(monk) or bhikkhuni(nun) has set up such a keen perception(sanna/sangya) of peril in regard to the parajika offenses, it can be expected that one who has never yet committed a parajika offense will not commit one; and one who has committed such an offense will make amends for "it in accordance with the Dhamma.

(2) "Suppose, bhikkhus, a man were to wrap himself in a black cloth, loosen his hair, put a club on his shoulder, and tell a large crowd of people: 'Worthy sirs, 950 I have committed an evil deed, reprehensible, punishable by clubbing. Let me do what ever will make you pleased with me.' A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, punishable by clubbing, insofar as he has wrapped himself in a black cloth, loosened his hair, put a club on his shoulder, and tells a large crowd of people: "Worthy sirs, I have committed an evil deed, reprehensible, deserving a clubbing. Let me do whatever will make you pleased with me. " [242] Indeed, I should never do such an evil deed, reprehen sible, punishable by clubbing.'

"So too, when a bhikkhu or Bhikkhuni(nun)has set up such a keen perception(sanna/sangya) of peril in regard to the Sanghadisesa offenses, it can be expected that one who has never yet committed a sanghadisesa offense will not commit one, and one who has com mitted such an offense will make amends for it in accordance with’ the Dhamma. 951

(3) "Suppose, bhikkhus, a man were to wrap himself in a black cloth, loosen his hair, put a sack of ashes on his shoulder, and tell a large crowd of people: 'Worthy sirs, I have commit ted an evil deed, reprehensible, punishable by a sack of ashes. 952 Tnt me do whatever will make you pleased with me.' A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, punishable by a sack of ashes, insofar as he has wrapped himself in a black cloth, loosened his hair, put a sack of ashes on his shoulder, and tells a large crowd of people: "Worthy sirs, I have committed an evil deed, reprehensible, punishable by a sack of ashes. Let me do whatever will make you pleased with me." Indeed, I should never do such an evil deed, reprehensible, [to be punished with] a sack of ashes.'

"So too, when a bhikkhu or Bhikkhuni(nun)has set up such a keen perception(sanna/sangya) of peril in regard to the pacittiya offenses, it can be expected that one who has never yet committed a pdcittiya offense will not commit one, and one who has committed such an offense will make amends for it in accordance with the Dhamma. 953

(4) "Suppose, bhikkhus, a man were to wrap himself in a black cloth, loosen his hair, and tell a large crowd of people: 'Worthy sirs, I have committed an evil deed, reprehensible, cen surable. Let me do whatever will make you pleased with me.' A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, censurable, insofar as he has wrapped himself in a black cloth, loosened his hair, and tells a large crowd of people: [243] "Worthy sirs, I have committed an evil deed, reprehensible, censurable. Let me do whatever will make you pleased with me." Indeed, I should never do such an evil deed, reprehensible, censurable.

"So too, when a bhikkhu or Bhikkhuni(nun)has set up such a keen perception(sanna/sangya) of peril in regard to the patidesaniya offenses, it can be expected that one who has never yet committed a patidesaniya offense will not commit one, and one who has com mitted such an offense will make amends for it in accordance with the Dhamma. 954

"These, bhikkhus, are the four perils of offenses."

245 Training (Sikkhanisamsa)
"Bhikkhus(monks), this brahmacariya(celibate holy life) is lived with the training, as its benefit, with panna(divine knowledge) as its supervisor, with liberation as its core, and with mindfulness(meditation/sati) as its authority. 955

(1) "And how, bhikkhus, is training its benefit? Here, the training pertaining to proper conduct 956 has been prescribed by me to my disciples so that those without confidence gain confi dence and those with confidence increase [in their confidence]. One takes up this training pertaining to proper conduct in just the way that I have prescribed it to my disciples, keeping it unbroken, flawless, unblemished, and unblotched, so that those without confidence gain confidence and those with confidence increase [in their confidence]. Having undertaken them, one trains in the training rules.

"Again, the training fundamental to the brahmacariya(celibate holy life) 957 has been prescribed by me to my disciples for the utterly complete destruction of suffering. One takes up this training fundamental to the brahmacariya(celibate holy life) in just the way that I have prescribed it to my disciples for the utterly complete destruction of suffering, keeping it unbroken, flawless, unblemished, and unblotched. Having undertaken them, one trains in the training rules. It is in this way that the training is its benefit.

(2) "And how is panna(divine knowledge) its supervisor? Here, the teachings have been taught by me to my disciples for the utterly complete destruction of suffering. One scrutinizes those teachings with panna(divine knowledge) in just the way that I have taught them to my disciples for the utterly complete destruction of suffering. It is in this way that panna(divine knowledge) is its supervisor. 958 [244]

(3) "And how is liberation its core? Here, the teachings have been taught by me to my disciples for the utterly complete destruction of suffering. Through liberation one experiences those teachings in just the way that I have taught them to my disciples for the utterly complete destruction of suffering. It is in this way that liberation is its core. 959

(4) "And how is mindfulness(meditation/sati) its authority? One's mindfulness(meditation/sati) is well established internally thus: In just such a way I will fulfill the training pertaining to good conduct that I have not yet fulfilled or assist with panna(divine knowledge) in various respects the training pertaining to good conduct that I have fulfilled, 960 And one's mindfulness(meditation/sati) is well established internally thus: In just such a way I will fulfill the training pertaining to the fundamentals of the brahmacariya(celibate holy life) that I have not yet fulfilled or assist with panna(divine knowledge) in various respects the training pertaining to the fun damentals of the brahmacariya(celibate holy life) that I have fulfilled.' And one's mindfulness(meditation/sati) is well established internally thus: 'In just such a way I will scrutinize with panna(divine knowledge) the teachings that I have not yet scrutinized or assist with panna(divine knowledge) in various respects the teachings that I have scrutinized.' And one's mindfulness(meditation/sati) is well established internally thus: 'In just such a way I will experi ence through liberation the Dhamma that I have not yet expe rienced or assist with panna(divine knowledge) in various respects the Dhamma that I have experienced.' It is in this way that mindfulness(meditation/sati) is its authority.

"Thus when it was said: 'Bhikkhus, this brahmacariya(celibate holy life) is lived with the training as its benefit, with panna(divine knowledge) as its supervisor, with liberation as its core, and with mindfulness(meditation/sati) as its author ity,' if is because of this that this was said."

246 Lying Down (Seyya sans. Shayya)
"Bhikkhus(Monks), there are these four postures for lying down. What four? The corpse's posture, the sensualist's posture, the lion's posture, and the Tathagata(Buddha)'s posture.

(1) "And what is the corpse's posture? Corpses usually lie flat on their backs. This is called the corpse's posture.

(2) "And what is the sensualist's posture? The sensualist usually lies on his left side. This is called the sensualist's posture.

(3) "And what is the lion's posture? [245] The lion, the king of beasts, lies down on his right side, having covered one foot with the other and tucked his tail in between his thighs. When he awakens, he raises his front quarters and looks back at his hind quarters. If the lion sees any disorderliness or distension of his body, he is displeased. If he does not see any disorderli ness or distension of his body, he is pleased. This is called the lion's posture.

(4) "And what is the Tathagata(Buddha)'s posture? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, the Talhagata enters and dwells in the first jhana(trance state) . . . the fourth jhana. This is called the Tathagata(Buddha)'s posture.

"These are the four postures."

247 Worthy of a Stupa (Thupa-raha )
"Bhikkhus(Monks), these four are worthy of a stupa. What four? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One; a paccekabuddha; a Tathagata(Buddha)'s disciple; and a universal mon arch. These four are worthy of a stupa." 961

248 The Growth of panna(divine knowledge) (Panna-vuddhi sans. Pragya-vriddhi)
"Bhikkhus(Monks), these four things lead to the growth of panna(divine knowledge). What four? Association with good persons, hearing the good Dhamma, careful attention, and practice in accordance with the Dhamma. These four things lead to the growth of panna(divine knowledge)." 962

249 Helpful (Bahukara)
"Bhikkhus(Monks), these four things are helpful to a human being. What four? Association with good persons, hearing the good Dhamma, careful attention, and practice in accordance with the Dhamma. [246] These four things are helpful to a human being."

250 Declarations (1) (Vohara1)
"Bhikkhus(Monks), there are these four ignoble declarations. What four? Saying that one has seen what one has not seen, saying that one has heard what one has not heard, saying that one has sensed what one has not sensed, saying that one has cognized what one has not cognized. There are these four ignoble declarations."

251 Declarations (2) (Vohara2)
"Bhikkhus(Monks), there are these four noble declarations. What four? Saying that one has not seen what one has not seen, saying that one has not heard what one has not heard, saying that one has not sensed what one has not sensed, saying that one has not cognized what one has not cognized. There are these four noble declarations."

252 Declarations (3) (Vohara3)
"Bhikkhus(Monks), there are these four ignoble declarations. What four? Saying that one has not seen what one has seen, saying that one has not heard what one has heard, saying that one has not sensed what one has sensed, saying that one has not cognized what one has cognized. There are these four ignoble declarations."

253 Declarations (4) (Vohara4)
"Bhikkhus(Monks), there are these four noble declarations. What four? Saying that one has seen what one has seen, saying that one has heard what one has heard, saying that one has sensed what one has sensed, saying that one has cognized what one has cognized. There are these four noble declarations."

254 Direct Knowledge (Abhinna sans. Abhigyana)
"Bhikkhus(Monks), there are these four things. What four? (1) There are things to be fully understood by direct knowledge(abhinna). (2) There are [247] things to be abandoned by direct knowledge(abhinna). (3) There are things to be developed by direct knowledge(abhinna). (4) There are things to be realized by direct knowledge(abhinna). 964

(1) "And what, bhikkhus, are the things to be fully under stood by direct knowledge(abhinna)? The five aggregates subject to cling ing. These are called the things to be fully understood by direct knowledge.

(2) "And what are the things to be abandoned by direct knowledge? Ignorance and craving(tanha/trishna) for existence(bhavo/cause for rebirth). These are called the things to be abandoned by direct knowledge(abhinna).

(3) "And what are the things to be developed by direct knowl- edge? equanimity(samatha) and insight(meditation/vipassana). These are called the things to be developed by direct knowledge(abhinna).

(4) "And what are the things to be realized by direct knowl edge? True knowledge and liberation. These are called the things to be realized by direct knowledge(abhinna).

"These, bhikkhus, are the four things."

255 Quests (Pariyesana)
"Bhikkhus(Monks), there are these four ignoble quests. 965 What four? (1) Here, someone who is himself subject to old age seeks only what is subject to old age; (2) who is himself subject to illness seeks only what is subject to illness; (3) who is himself subject to death seeks only what is subject to death; and (4) who is himself subject to defilement seeks only what is subject to defilement. These are the four ignoble quests.

"There are, bhikkhus, these four noble quests. What four? (1) Here, someone who is himself subject to old age, having under stood the danger in what is subject to old age, seeks the unag ing; unsurpassed security from bondage, nibbana(nirvana); (2) who is himself subject to illness, having understood the danger in what is subject to illness, seeks the illness-free, unsurpassed security from bondage, nibbana(nirvana); (3) who is himself subject to death, having understood the danger in what is subject to death, seeks the deathless(amata/amrit), unsurpassed security from bondage, nibbana(nirvana); (4) who is himself subject to defilement, having understood the danger in what is subject to defilement, [248] seeks the unde filed, unsurpassed security from bondage, nibbana(nirvana). These are the four noble quests."

256 Sustaining (Sangahavatthu sans. Sangraha-vastu)
"Bhikkhus(monks), there are these four means of sustaining a favorable relationship. What four? Giving(gifts), endearing speech, beneficent conduct, and impartiality. These are the four means of sustain ing a favorable relationship." 966

257 Malukyaputta (sans. Malukya-Putra)
Then the Venerable Malukyaputta approached the Lord(Buddha) , paid homage to him, sat down to one side, and said: 967 "Bhante, it would be good if the Lord(Buddha) would teach me the Dhamma in brief, so that, having heard the Dhamma from the Lord(Buddha), I might dwell alone, withdrawn, alertful, ardent, and resolute"

"Here now, Malunkyaputta, what should we say to the young bhikkhus when an old man like you, decrepit and advanced in years, asks for a brief exhortation from the Tathagata(Buddha)?"

"Bhante, let the Lord(Buddha) teach me the Dhamma in brief! Let the Sugata(Lord Buddha) teach me the Dhamma in brief! Perhaps I can understand the meaning of the Lord(Buddha)'s statement; perhaps I can become an heir of the Lord(Buddha)'s statement."

"There are, Malukyaputta, these four sources of craving(tanha/trishna) for a bhikkhu. What four? craving(tanha/trishna) arises in a bhikkhu because of robes, almsfood, lodgings, or for the sake of life here or else where. 968 These are the four sources of craving(tanha/trishna) for a bhikkhu. [249] When, Malunkyaputta, a bhikkhu has abandoned craving(tanha/trishna), cut it off at the root, made it like a palm stump/obliterated it so that it is no more subject to future arising, he is called a bhikkhu who has cut off craving(tanha/trishna), stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."

Then the Venerable Malukyaputta, exhorted in this way by the Lord(Buddha), rose from his seat, paid homage to the Lord(Buddha) , circumambulated him keeping the right side toward him, and departed.

Then, dwelling alone, withdrawn, alertful, ardent, and reso lute, in no long time the Venerable Malunkyaputta realized for himself with direct knowledge(abhinna), in this very life, that unsur passed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, he dwelled in it. He directly knew: "Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Malukyaputta became one of the arahants.

258 Families/Clans (Kula)
"Bhikkhus(Monks), whatever families do not last long after attaining abundance of wealth, all do not last long for four reasons, or a particular one among them. What four? (1) They do not seek what has been lost; (2) they do not repair what has become decrepit; (3) they overindulge in eating and drinking; or (4) they appoint an immoral woman or man to be their chief. Whatever families do not last long after attaining abundance of wealth. all do not last long for these four reasons, or a particular one among them. 969

"Bhikkhus(Monks), whatever families last long after attaining abun dance of wealth, all last long for four reasons, or a particular one among them. What four? (1) They seek what has been lost; (2) they repair what has become decrepit; (3) they are moderate in eating and drinking; and (4) they appoint a virtuous woman or man to be their chief. Whatever families last long after attaining abundance of wealth, all last long for these four reasons, or a particular one among them." [250]

259 Thoroughbred (1) (Ajaniya)
"Bhikkhus(Monks), possessing four factors a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. 970 What four? Here, a king's excellent thoroughbred, horse possesses beauty, strength, speed, and the right proportions. Possessing these four factors, a king's excellent thoroughbred horse is . . . reckoned as a factor of kingship.

"So too, bhikkhus, possessing four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings; worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, a bhikkhu possesses beauty, strength, speed, and the right proportions.

(1) "And how does a bhikkhu possess beauty? Here, a bhik khu is virtuous; he dwells restrained by the Patimokkha, pos sessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu possesses beauty.

(2) "And how does a bhikkhu possess strength? Here, a bhik khu has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exer tion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). It is in this way that a bhikkhu possesses strength.

(3) "And how does a bhikkhu possess speed? Here, a bhikkhu understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the way leading to the cessation of suffering.' It is in this way that a bhikkhu possesses speed.

(4) "And how does a bhikkhu possess the right proportions? Here, a bhikkhu is one who gains robes, almsfood, lodgings, and medicines and provisions for the sick. It is in this way that a bhikkhu possesses the right proportions. [251]

"Possessing these four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

260 Thoroughbred (2) (Ajaniya2)
[All as in 4:259, with only the following difference:] 971 (3) "And how does, a bhikkhu(monk) possess speed? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. It is in this way that a bhikkhu possesses speed." [252]'

261 Powers (Bala)
"Bhikkhus(monks), there are these four powers. What four? The power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge). These are the four powers."

262 Forest (Aranna sans. Aranya)
"Bhikkhus(Monks), possessing four qualities a bhikkhu is not fit to resort to remote lodgings in forests and jungle groves. What four? [He thinks] (1) sensual thoughts, (2) thoughts of ill will, and (3) thoughts of harming; and (4) he is unwise, stupid, dull. Possessing these four qualities a bhikkhu is not fit to resort to remote lodgings in forests and jungle groves.

"Possessing four [other] qualities a bhikkhu is fit to resort to remote lodgings in forests and jungle groves. What four? [He thinks] (1) thoughts of renunciation, (2) good will, and (3) harmlessness; and (4) he is wise, not stupid or dull. Possessing these four qualities a bhikkhu is fit to resort to remote lodgings in forests and jungle groves."

263 Action (Kamma sans. Karma)
"Bhikkhus(Monks), possessing four qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condi tion; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? Blameworthy bodily action, blameworthy verbal action, blameworthy men tal action, and blameworthy view. [253] Possessing these four qualities . . . he generates much demerit.

"Bhikkhus(Monks), possessing four [other] qualities, the wise, com petent, good person preserves himself unmaimed and unin jured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? Blameless bodily action, blameless verbal action, blameless mental action, and blame less view. Possessing these four qualities . . he generates much merit."

264 The Destruction of Life (Panatipati)
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? He himself destroys life; he encour ages others to destroy life; he approves of the destruction of life; and he speaks in praise of the destruction of life. One possessing these four qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? He himself abstains from the destruction of life; he encourages others to abstain from the destruction of life; he approves of abstaining from the destruction of life; and he speaks in praise of abstaining from the destruction of life. One possessing these four qualities is deposited in heaven as if brought there."

265 273 Taking What Is Not Given, Etc.
"Bhikkhus(Monks), one possessing four qualities is deposited in hell as if brought there. What four? 972 (1) He himself takes what is not given . . . [254] . . . engages in sexual misconduct . . . speaks falsely . . . speaks divisively . . . speaks harshly . . . [255] . . . indul ges in idle chatter ... is full of longing . . . bears ill will . . . holds wrong view; (2) he encourages others in wrong view; (3) he approves of wrong view; and (4) he speaks in praise of wrong view. One possessing these four qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), one possessing four [other] qualities is deposited in heaven as if brought there. What four? (1) He himself abstains from taking what is not given . . . holds right view; (2) he encour ages others in right view; (3) he approves of right view; and (4) he speaks in praise of right view. [256] One possessing these four qualities is deposited in heaven as if brought there."

274 Establishments of Mindfulness(Meditation/Sati)
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), four things are to be developed. What four? ( 1 ) Here, a bhikkhu dwells watching(in meditation/anupassi) the body in the body, ardent, completely comprehending, mindful(meditating/sati), having removed longing and dejection in regard to the world. (2) He dwells watching(in meditation/anupassi) sensations(vedana) in sensations(vedana) . . . (3) . . . mind in mind . . . (4) . . .phenomena(dhamma)in phenomena, ardent, completely comprehending, mindful(meditating/sati), having removed longing and dejec tion in regard to the world. For direct knowledge(abhinna) of lust(raag), these four things are to be developed. 7

275 Four Right Strivings
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), four things are to be developed. What four? (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad harmful(akusala) states; he makes an effort, arouses energy(exertion/viriya), applies Iris mind, and strives. (2) He generates desire for the abandoning of arisen badharmful(akusala) states . . . (3) . . . for the arising of unarisen beneficial(kusala) states . . (4) . . . for the maintenance of arisen beneficial(kusala) states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. For direct knowledge(abhinna) of lust(raag), these four things are to be developed."

276 Four Bases for Psychic Potency(Magic/Iddhi)
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), four things are to be developed. What four? (1) Here, a bhikkhu develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to desire and activities of striving. (2) He develops the basis for psychic potency(magic) that possesses samadhi(self absorption/trance) due to energy(exertion/viriya) . . . (3) . . . that possesses samadhi(self absorption/trance) due to mind . . . (4) . . . that possesses samadhi(self absorption/trance) due to investigation and activities of striv ing. For direct knowledge(abhinna) of lust(raag), these four things are to be developed."

277 -303
"Bhikkhus(Monks), for full understanding of lust(raag) . . . for the utter destruc tion . . . for the abandoning . . . [257] . . . for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . For the relinquishment of lust(raag), these four things are to be developed." 97 '

304 — 783
"Bhikkhus(Monks), for direct knowledge(abhinna) . . . for full understanding . . . for the utter destruction . . •. for the abandoning . ... for the destruction . . . for the vanishing . . . for the fading away . . for the cessation . . . for the giving up . . . for the relinquishment of hatred ... of delusion(moha) ... of anger . . . of hostility ... of denigra tion ... of insolence ... of envy ... of miserliness ... of deceit fulness ... of craftiness ... of obstinacy . . . of vehemence . . . of conceit ... of arrogance . . . of intoxication ... of slothfulness, these four things are to be developed. What four? (1) Here, a bhik khu dwells watching(in meditation/anupassi) the body in the body . . . (2) . . . feel ings in sensations(vedana) . . . (3) . . . mind in mind . . . (4) . . . phenomena(dhamma)in phenomena, ardent, completely comprehending, mindful(meditating/sati), hav ing removed longing and dejection in regard to the world. (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad harmful(akusala) states. . . (2) . . . for the abandon ing of arisen bad harmful(akusala) states. . . (3) . . . for the arising of unarisen beneficial(kusala) states. . . (4) . . . for the maintenance of arisen beneficial(kusala) states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy(exertion/viriya), applies his mind, and strives. (1) Here, a bhikkhu develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to desire. . . (2) . . . that possesses samadhi(self absorption/trance) due to energy(exertion/viriya). . . (3) . . . that possesses samadhi(self absorption/trance) due to mind. . . (4) . . . that possesses samadhi(self absorption/trance) due to investigation and activities of striving. For the relinquishment of slothful ness, these four things are to be developed."

This is what the Lord(Buddha) said. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement.

The Book of the Fours is finished.